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THE GOSPEL OF JESUS 



CRITICALLY RECONSTRUCTED 
FROM THE EARLIEST SOURCES 



BY 



CLAYTON R. BOWEN, A.B.,B.D. 




BOSTON 
THE BEACON PRESS 

25 Beacon Street 
1916 






Copyright, 1916, by 
The Beacon Press 



All Rights Reserved 




SEP 12 1916 



VAIL-BALLOU COMPANY 

BINQHAMTON AND NEW YORK 



CI.A437632 






Si X 







TO 
HENRY HERVEY BARBER D.D. 

TEACHER FRIEND FATHER 

EXPOUNDER AND EXEMPLAR 

OF THE GOSPEL OF JESUS 



INTRODUCTION 

"Forasmuch as many have taken in hand to 
draw up a narrative concerning those matters 
which have been fulfilled among us, even as 
they delivered them unto us, who from the be- 
ginning were eyewitnesses and ministers of the 
word, it seemed good to me also, having traced 
the course of all things accurately from the 
first, to write unto thee in order, most excellent 
Theophilus; that thou mightest know the cer- 
tainty concerning the things wherein thou wast 
instructed. ' ' 

With these words a Christian writer of the 
end of the first century prefaced his version 
of the familiar gospel material, written to as- 
sist inquirers to more accurate knowledge of 
the work and word of Jesus. There were in 
existence a considerable number of written ver- 
sions of the gospel, which this writer had care- 
fully studied, but no one of which he found 
perfectly satisfactory. There was the brief 
manual of Mark, telling the story of Jesus sim- 
ply and directly. There was a collection of 
Jesus' chief teachings and discourses; perhaps 
there were several such collections. We no 



INTEODUCTION 

longer know just how many or what documents 
were at this writer's disposal. But though 
each had its excellence, each was, he felt, in 
some measure deficient. They would serve him 
as sources, for he himself was not a first-hand 
witness of these matters ; but by so using them 
he hoped to produce a version combining the 
advantages of all, and free from the defects of 
any. 

The resultant work we know, and can by 
analysis discover the editor's literary methods. 
He used as his basis the work of Mark, the 
best narrative source available. Into Mark's 
story he inserted the material from the dis- 
courses, together with such material as he cared 
to use from his other documents. He added 
also, from the oral tradition, what a modern 
editor would call " material now first pub- 
lished." These various elements he combined, 
with what measure of literary skill he pos- 
sessed, into a single unified account, making 
such omissions, additions, changes of wording 
and of order, and other original contributions 
as his conviction and understanding dictated. 
Thus he made what he believed to be the truest 
and most helpful version of the Christian mes- 
sage which had yet appeared, and was devoutly 
grateful that he might do something to bring 
the personality and the word of Jesus (which 
together made up "the gospel") nearer the 
apprehension of those who might read. This 



INTRODUCTION 

was apparently the usual procedure among 
those early Christians who wished to put the 
gospel into documentary form. The Gospel 
according to Luke has its parallel, so far as lit- 
erary method is concerned, in the Gospel ac- 
cording to Matthew ; in the second century Ta- 
tian does the same thing in his "Diatessaron," 
including now an additional source, the Gospel 
according to John. 

There seems no reason why a similar method 
should not be followed in modern times. The 
present text is the result of an attempt to do, 
on the basis of the Synoptic Gospels, exactly 
what "Luke" or "Matthew" did on the basis 
of Mark and such other sources as were in their 
possession. The text of Mark and the other 
primitive documents is no more inviolable now 
than it was then. Editorial judgment in mat- 
ters of omission, change of wording and of or- 
der, choice between differing presentations of 
the same material, and especially in discrim- 
inating between what is probably historic and 
what is probably legendary, has of necessity 
been freely exercised. The chief part of the 
more obviously legendary material is collected 
in an appendix. The text, therefore, offers 
what, in the editor's judgment, is the closest 
approximation to a definitely historical presen- 
tation of Jesus' work and word which can be 
constructed from our existing sources. No 
extra-canonical material has been added. 



INTRODUCTION 

The notes will indicate in some degree the 
considerations which governed editorial choice 
in particular instances, and furnish a brief 
commentary where such seems demanded. The 
editor is necessarily greatly indebted to a host 
of New Testament scholars who have sought 
to know the truth and make it known. He 
gratefully acknowledges this indebtedness, but 
for his final decisions he is alone responsible. 
The division of the material into sections very 
largely follows that of H. J. Holtzmann's 
Hand-comment ar and Huck's Synopse. The 
English of the translation has been freely 
adapted from many sources, chiefly, of course, 
from the standard versions. But it has been 
revised and recast throughout in accordance 
with the plan of the work. The editor's espe- 
cial thanks are due to Rev. William I. Lawrance 
and to Miss Florence Buck, for constant and 
valuable co-operation. 

In our time its friends and foes alike are de- 
manding of critical Bible-study, "What do you 
make of the gospel of Jesus, when your critical 
work is done?" Here is offered one student's 
answer to that question, 

0. R. B. 

Stockbridge, Mass., 
June 2, 1916. 



CONTENTS 



CHAPTER 

I. The Beginning of the Gospel of Jesus 

the Messiah . 

II. Teaching the Disciples 

III. Unbelief and Opposition 

IV. Healings and Parables 

V. Jesus ' Way of Life . 

VI. Thou Art the Messiah! 

VII. The Journey to Jerusalem 

VIII. Teaching Daily in the Temple 

IX. The Last Words 

X. Jesus Lifted Up 

Appendix 

The Birth of John the Baptist 
Luke's Story of the Birth and 

Youth of Jesus . 
Matthew's Story of Jesus' Birth 

and Infancy 
The Walking on the Sea 
The Miraculous Feeding of the 

Four Thousand . 
The Transfiguration 
Mark's Resurrection Story . 
Matthew's Resurrection Story 
Luke's Resurrection Story . 

Notes 

Index 



PAGB 

9 

20 
25 

39 
54 
62 
76 
80 
92 
100 

111 

114 

121 
124 

125 
126 
127 
127 
129 

134 
219 




THE GOSPEL OF JESUS 

CHAPTER I 

THE BEGINNING OF THE GOSPEL OF JESUS THE 

MESSIAH 

N the fifteenth year of the reign of Ti- 
berius Caesar, Pontius Pilate being 
governor of Judaea, and Herod Anti- 
pas being tetrarch of Galilee, in the 
high-priesthood of Caiaphas, the word of God 
came unto John the son of Zacharias in the 
wilderness of Judaea. And he came into all the 
region round about the Jordan, crying, Repent, 
for the Kingdom of God is at hand. Even as it 
is written in Isaiah the prophet, 

A voice of one crying in the wilderness. 
Prepare ye the way of the Lord, t 
Make straight his paths. 

And John was clothed with camel's hair, with a 
leathern girdle about his loins ; and his food was 
locusts and wild honey. And he preached a 
baptism of repentance unto forgiveness of sins. 
And there went out unto him Jerusalem and all 
Judaea and all the region round about the Jor- 
dan, and they were baptized by him in the river 

9 



10 THE GOSPEL OF JESUS 

Jordan, confessing their sins. But when he saw 
many of the Pharisees and Sadducees coming to 
his baptism, he said unto them, Ye brood of 
vipers, who warned you to flee from the wrath to 
come ? Think not to say within yourselves, We 
have Abraham as our father, for I say unto you 
that God is able of these stones to raise up child- 
ren unto Abraham. Therefore bring forth 
fruit worthy of repentance. Already the axe is 
laid at the root of the trees; every tree that 
bringeth not forth good fruit is cut down and 
thrown into the fire. 

2. And the multitudes which were baptized in- 
quired of John, saying, What then should we 

do ? And he answered and said unto them, He 
that hath two tunics, let him share with him that 
hath none, and he that hath food, let him do like- 
wise. And there came also tax-gatherers to be 
baptized, and they said unto him, Teacher, what 
should we do ? And he said unto them, Extort 
no more than that which is appointed you. And 
soldiers also questioned him, saying, And we, 
what should we do? And he said unto them, 
Take no man's goods by force, neither accuse 
any one falsely, and be content with your wages. 

3. And in his preaching John proclaimed, say- 
ing, There cometh after me one mightier 

than I, the latchet of whose shoes I am not 
worthy to stoop down and unloose. I baptize 
you in water, but he shall baptize you in holy 
spirit and in fire. His fan is in his hand, thor- 



THE BEGINNING OF THE GOSPEL 11 

oughly to cleanse his threshing-floor ; and he will 
gather his wheat into the garner, but the chaff 
he will burn up with unquenchable fire. And 
with many other such exhortations he preached 
the Message unto the people. 

4. And it came to pass in those days that Jesus, 
being now about thirty years of age, came 

from Nazareth of Galilee and was baptized in 
the Jordan by John. And as he came up out of 
the water, praying, he saw the heavens rent 
asunder, and the Spirit descending upon him 
like a dove. And a Voice came to him out of 
the heavens, 

Thou art my beloved son, in thee I am well pleased. 

5. And straightway the Spirit drove him out 
into the wilderness. And he was in the wild- 
erness forty days being tested by Satan; and he 
was among the wild beasts, and did eat nothing 
in those days. Then the tempter came and said 
unto him, If thou art the son of God, bid that 
these stones become bread. But he answered 
and said, It is written, 

Man shall not live by bread alone, but by every word 
that proeeedeth out of the mouth of God. 

Then the devil took him into the holy city ; and 
he set him on the pinnacle of the temple, and 
said unto him, If thou art the son of God, cast 
thyself down, for it is written, 

He shall give his angels charge concerning thee, 
and, 



12 THE GOSPEL OF JESUS 

On their hands they shall bear thee up, 

Lest haply thou dash thy foot against a stone. 

Jesus said unto him, Again it is written, 

Thou shalt not make trial of the Lord thy God. 

Again the devil took him unto an exceeding 
high mountain, and showed him all the king- 
doms of the world, and the glory of them ; and 
he said unto him, All these things will I give 
thee, if thou wilt fall down and worship me. 
Then said Jesus unto him, Get thee hence, 
Satan, for it is written, 

Thou shalt worship the Lord thy God, and him only shalt 
thou serve. 

Then the devil left him for a season, and behold, 
angels came and ministered unto him. 

6. Now when he heard that John was arrested, 
Jesus returned in the power of the Spirit into 

Galilee, and leaving Nazareth he came and dwelt 
in Capernaum which is by the sea. From that 
time began Jesus to preach, saying, The time is 
fulfilled, and the Kingdom of God is at hand; 
repent and believe in the Message. And a fame 
went out concerning him through all the region 
round about. And he was teaching in the syna- 
gogues, being glorified of all. 

7. And as he passed along on a certain day by 
the sea of Galilee, Jesus saw Simon and An- 
drew his brother casting a net in the sea, for 
they were fishers. And he said unto them, 
Come ye after me, and I will make you to be- 



THE BEGINNING OF THE GOSPEL 13 

come fishers of men. And straightway they 
left their nets and followed him. And going on 
a little further, he saw James the son of Zebedee 
and John his brother, who also were in a boat, 
with their father, mending their nets. And 
straightway he called them, and they left their 
father Zebedee in the boat with the hired serv- 
ants, and went after him. 

8. And Jesus came into Capernaum, and 
straightway on the Sabbath day he entered 

into the synagogue and taught. And there was 
in the synagogue a man with an unclean spirit, 
and he cried out, saying, What have we to do 
with thee, Jesus thou Nazarene f Art thou come 
to destroy us ? And Jesus rebuked him, saying, 
Hold thy peace and come out of him. And the 
unclean spirit, having thrown him down in the 
midst, tearing him and crying with a loud voice, 
came out of him. And they were all amazed, 
and they questioned among themselves, saying, 
What is this I A new teaching ! With author- 
ity he commandeth even the unclean spirits, and 
they obey him ! And the report of him went out 
straightway everywhere, into all the region of 
Galilee round about. 

9. And when they were come out of the syna- 
gogue, they came into the house of Simon and 

Andrew, with James and John. And Simon's 
wife's mother was lying down with a fever, and 
straightway they told Jesus of her. And he 
came and took her by the hand and raised her 



14 THE GOSPEL OF JESUS 

up; and the fever left her and she began to 
minister unto them. 

10. And at evening, when the sun was set, they 
brought unto Jesus all that were sick and 

those that were possessed by demons. And all 
the city was gathered together at the door. 
And he healed many that were sick with divers 
diseases, and cast out many demons. 

11. And in the morning, a great while before 
day, Jesus rose and went out, and departed 

into a solitary place, and there prayed. And 
Simon and they that were with him followed 
after him; and they found him and said unto 
him, All are seeking thee. And he said unto 
them, Let us go elsewhere into the next towns, 
that I may preach there also, for to this end I 
came out. 

12. And Jesus went about in all Galilee, teach- 
ing in their synagogues, and preaching the 

(Message of the Kingdom, and healing all man- 
ner of disease and all manner of sickness among 
the people, and casting out demons. And the 
report of him went forth into all Syria; and 
there followed him great multitudes from Gali- 
lee and Decapolis and Jerusalem and Judaea 
and from beyond Jordan. 

13. And it came to pass, as Jesus drew near one 
of the towns, there came to him a leper, be- 
seeching him and kneeling down to him, and 
saying to him, If thou wilt, thou canst declare 
me clean. And being moved with compassion, 



THE BEGINNING OF THE GOSPEL 15 

he stretched forth his hand and touched him, 
saying, I will, be thou clean. But he strictly 
charged him, and straightway sent him off, say- 
ing to him, See thou say nothing to any man, 
but go show thyself to the priest, and offer for 
thy cleansing the things which Moses com- 
manded, as a testimony unto them. But he 
went out and began to publish it much, and to 
spread abroad the matter, insomuch that Jesus 
could no more openly enter into a city, but was 
without in solitary places, and they came to him 
from every quarter. 

14. And when Jesus had returned again to 
Capernaum after some days, it was told that 
he was in the house. And many were gathered 
together, so that there was no more room for 
them, no, not even about the door, and he spake 
the word to them. And they came, bringing 
unto him a paralytic, borne of four. And when 
they could not come at him for the crowd, they 
uncovered the roof wiiere he was, and when 
they had broken it up, they let down the couch 
whereon the paralytic lay. And Jesus, seeing 
their faith, said unto the paralytic, Son, thy 
sins are forgiven. But there were certain of 
the scribes sitting there who began to argue, 
saying, Why does this man thus speak? He 
blasphemeth. Who can forgive sins but one, 
even God? And Jesus, aware that they were 
so arguing, said to them, Why do ye reason thus 
in your hearts? Which is easier, to say to the 



16 THE GOSPEL OF JESUS 

paralytic, Thy sins are forgiven, or to say, 
Arise, take up thy couch and walk? But that 
ye may know that man has authority on earth 
to pronounce sins forgiven, (he said to the 
paralytic) Arise, take up thy couch, and go unto 
thy house. And he arose and straightway took 
up his couch, and walked out before them all, 
so that they were amazed, and glorified God, 
who had given such power unto men. And they 
said, We never saw it in this fashion. 

15. And Jesus went forth again by the sea-side, 
and all the multitude came unto him, and he 

taught them. And as he passed along he saw 
a tax-gatherer named Levi, the son of Alpheus, 
sitting at the place of toll, and he said unto 
him, Follow me. And he arose and followed 
him. And it came to pass that Levi made him 
a great feast in his house, and many tax-gath- 
erers and sinners sat down with Jesus and his 
disciples, for there were many of them among 
his followers. And the scribes and Pharisees, 
when they saw that he was eating with sinners 
and tax-gatherers, said to his disciples, Why 
eateth your Master with tax-gatherers and sin- 
ners? And when Jesus heard it, he said to 
them, They that are whole have no need of a 
physician, but they that are sick; I came not 
to call the righteous, but sinners. 

16. And John's disciples and the Pharisees were 
fasting, and they came and said unto Jesus, 

Why do John's disciples and the disciples of the 



THE BEGINNING OF THE GOSPEL 17 

Pharisees fast, but thy disciples fast not? And 
Jesus said unto them, Can the sons of the bride- 
chamber fast while the bride-groom is with 
them? As long as they have the bride-groom 
with them, they cannot fast. But when the day 
comes that the bridegroom is taken away from 
them, then will they fast in that day. No one 
seweth a piece of unshrunken cloth on an old 
garment; else that which should fill up taketh 
away, the new from the old, and a worse rent is 
made. And no one putteth new wine into old 
wine-skins; else the wine will burst the skins, 
and itself will be spilled, and the skins also will 
be ruined. 

17. And it came to pass, that Jesus was going 
on the Sabbath day through the grain-fields ; 

and his disciples began, as they made their way 
through, to pluck the ears. And the Pharisees 
said unto him, Behold, why do they on the 
Sabbath day that which is not lawful? And 
Jesus said unto them, Did you never read what 
David did, when he was in need and was hungry, 
he and they that were with him, how he entered 
into the house of God and ate the show bread, 
which it is not lawful to eat save for the priests, 
and gave also to them that were with him? 
And he said unto them, The Sabbath was made 
for man, not man for the Sabbath; man there- 
fore is master of the Sabbath. 

18. And Jesus entered again into the syna- 
gogue ; and a man was there who had a with- 



18 THE GOSPEL OF JESUS 

ered hand. And they watched Jesus to see 
whether he would heal him on the Sabbath day, 
that they might accuse him. But he knew their 
thoughts, and he said to the man that had his 
hand withered, Arise and stand forth in the 
midst. And he arose and stood forth. And 
Jesus said unto them, Is it lawful on the Sab- 
bath day to do good or to do harm ? to save life 
or to kill? But they held their peace. And 
when he had looked round about on them with 
indignation, being grieved at the hardening of 
their hearts, he said unto the man, Stretch forth 
thy hand. And he stretched it forth, and his 
hand was restored. And the Pharisees went 
out and straightway with the Herodians took 
counsel against him, how they might destroy 
him. 

19. And on another Sabbath day Jesus was 
teaching in one of the synagogues. And be- 
hold there was a woman that had a spirit of 
weakness eighteen years; and she was bent 
double and was wholly unable to raise herself. 
And when Jesus saw her, he called her and 
said to her, Woman, thou art released from 
thy weakness. And he laid his hands on her, 
and immediately she became straight and glori- 
fied God. But the ruler of the synagogue, being 
indignant because Jesus had healed on the Sab- 
bath, answered and said to the crowd, There are 
six days in which men ought to work; in them 
therefore come and be cured, and not on the 



THE BEGINNING OF THE GOSPEL 19 

Sabbath day. But Jesus replied to him, Ye pre- 
tenders, does not each of you on the Sabbath 
loose his ox or his ass from the stall, and lead 
it away to water? Or what man is there of you 
that shall have one sheep, and if it fall into a 
pit on the Sabbath day, will he not straightway 
lay hold on it, and lift it out? And ought not 
this woman, this daughter of Abraham, whom 
Satan had bound these eighteen years, to have 
been set free from her bondage on the Sab- 
bath? And as he said this, all his adversaries 
were put to shame, but the multitude rejoiced at 
all the glorious things done by him. 




CHAPTER II 

TEACHING THE DISCIPLES 

ND it came to pass in these days, that 
Jesus went up into a mountain to 
pray, and continued all night in prayer 
to God. And when it was daj% his 
disciples came unto him, and he opened his 
mouth and taught them, saying, Blessed are ye 
poor, for the Kingdom of God shall be yours. 
Blessed are ye hungry, for ye shall be fed. 
Blessed are ye that mourn, for ye shall be com- 
forted. Blessed are ye that are merciful, for 
ye shall obtain mercy. Blessed are ye that are 
pure in heart, for ye shall see God. Blessed are 
ye peacemakers, for ye shall be called children 
of God. Fear not, little flock, for it is your 
Father's good pleasure to give you the King- 
dom. Blessed are your eyes, for they see ; and 
your ears, for they hear. For verily I say unto 
you, that many prophets and saints desired to 
see the things which ye see, and saw them not ; 
and to hear the things which ye hear, and heard 
them not. 

21. And Jesus spake a parable unto his dis- 
ciples to the end that they ought always to 
pray, and not to faint, saying, There was in a 

city a judge who feared not God, and regarded 

20 



TEACHING THE DISCIPLES 21 

not man. And there was a widow in that city, 
and she came often unto him saying, Avenge me 
of my adversary. And for a while he would 
not, but afterward he said within himself, 
Though I fear not God, nor regard man, yet be- 
cause this widow troubleth me, I will avenge 
her, lest she wear me out by her continual 
coming. Hear what the unjust judge saith! 
And shall not God avenge his elect, that cry to 
him day and night? 

22. And Jesus said unto them, Which of you 
shall have a friend, and shall go to him at 

midnight, and say to him, Friend, lend me three 
loaves, for a friend of mine is come to me from 
a journey, and I have nothing to set before him ; 
and he from within shall answer and say, 
Trouble me not : the door is now shut, and my 
children are with me in bed; I cannot rise and 
give thee. I say unto you, though he will not 
rise and give him because he is his friend, yet be- 
cause of his importunity he will rise and give 
him whatever he needeth. 

23. Or what man is there of you who, if his son 
shall ask him for a loaf, will give him a stone ; 

or if he shall ask for a fish, will give him a 
serpent? If ye, then, being evil, know how to 
give good gifts unto your children, how much 
more shall your heavenly Father give good 
things to them that ask him ! 

24. Ask, and it shall be given you ; seek, and ye 
shall find ; knock, and it shall be opened unto 



22 THE GOSPEL OF JESUS 

you. For every one that asketh, receiveth ; and 
he that seeketh, findeth ; and to him that knock- 
eth, it shall be opened. 

25. Therefore I say unto you, be not anxious for 
your life, what ye shall eat, or what ye shall 

drink ; nor yet for your body, what ye shall put 
on. Is not the life more than the food, and 
the body than the raiment? Behold the birds of 
the heaven, that they sow not, neither do they 
reap; which have no store-chamber nor barn; 
and God f eedeth them ; of how much more value 
are ye than the birds! And which of you by 
being anxious can add one cubit to his stature ? 
And why are ye anxious concerning raiment? 
Consider the lilies of the field, how they grow; 
they toil not, neither do they spin; yet I say 
unto you, that even Solomon in all his glory was 
not arrayed like one of these. But if God doth 
so clothe the grass of the field, which today is, 
and tomorrow is cast into the oven, how much 
more shall he clothe you, ye of little faith! 
Be not therefore anxious, saying, What shall 
we eat? or, What shall we drink? or, Where- 
withal shall we be clothed? For after all these 
things do the Gentiles seek; but your heavenly 
Father knoweth that ye have need of all these 
things. Seek ye his Kingdom and his right- 
eousness, and all these things shall be added 
unto you. 

26. Lay not up for yourselves treasures upon 
the earth, where moth and rust consume, and 



TEACHING THE DISCIPLES 23 

where thieves break through and steal : but lay 
up for yourselves treasures in heaven, where 
neither moth nor rust doth consume, and where 
thieves do not break through nor steal. For 
where your treasure is, there will your heart 
be also. 

27. No man can serve two masters; for either 
he will hate the one and love the other; or 

else he will hold to the one, and despise the 
other. Ye cannot serve God and Mammon. 

28. And Jesus said to his disciples, Salt is good, 
but if the salt have lost its savor, wherewith 

shall it be salted? It is thenceforth good for 
nothing, but to be cast out and trodden under 
foot of men. Have salt in yourselves and be 
at peace one with another. 

29. Men do not light a lamp and put it under 
the bushel, or under the bed, but on the stand ; 

and it shineth unto all that are in the house. 
Even so let your light shine before men; that 
they may see your good works, and glorify your 
Father who is in heaven. 

30. The lamp of the body is the eye ; if there- 
fore thine eye be sound, thy whole body shall 

be full of light. But if thine eye be diseased, 
thy whole body shall be full of darkness. If 
therefore the light that is in thee be darkness, 
how great is that darkness ! 

31. And why beholdest thou the mote that is in 
thy brother's eye, but considerest not the beam 

that is in thine own eye ? Or how wilt thou say 



24 THE GOSPEL OF JESUS 

to thy brother, Let me cast out the mote out 
of thine eye, and lo, the beam is in thine own 
eye! Thou hypocrite, cast out first the beam 
out of thine own eye; and then shalt thou see 
clearly to cast out the mote out of thy brother 's 
eye. 

32. Judge not, and ye shall not be judged ; con- 
demn not, and ye shall not be condemned ; re- 
lease, and ye shall be released ; give, and it shall 
be given unto you ; good measure, pressed down, 
shaken together, running over, shall they pour 
into your lap. For with what measure ye mete 
it shall be measured to you again. 

33. All things therefore whatsoever ye would 
that men should do unto you, even so do ye 

also unto them. 

34. Now it came to pass that Jesus was praying 
in a certain place, and when he ceased, one 

of his disciples said unto him, Master, teach us 
to pray, even as John also taught his disciples. 
And he said unto them, When ye pray, use not 
vain repetitions, as the Gentiles do, for they 
think that they shall be heard for their much 
speaking. Be not therefore like unto them ; for 
your Father knoweth what things ye have need 
of, before ye ask him. After this manner there- 
fore pray ye. Father, hallowed be thy name. 
Thy Kingdom come. Give us day by day our 
daily bread. And forgive us our debts, as we 
also forgive our debtors. And bring us not into 
temptation. 



CHAPTER III 

UNBELIEF AND OPPOSITION 




ND when Jesus had entered into Caper- 
naum, there came unto him a cen- 
turion, beseeching him, and saying, 
Master, my boy lies at home lamed, in 
terrible suffering. And he said unto him, 
Should I come and heal him? And the cen- 
turion answered and said, Master, I am indeed 
not worthy that thou shouldest come under my 
roof; but only say the word, and my boy shall 
be healed. For I am a man under authority, 
having also under myself soldiers; and I say 
to this one, Go, and he goeth; and to another, 
Come, and he cometh; and to my slave, Do this, 
and he doeth it. And when Jesus heard it, he 
marvelled, and turned and said to the multi- 
tude that followed him, I have not found so 
great faith, no, not in Israel. And he said 
unto the centurion, Go thy way; as thou hast 
believed, so be it done unto thee. And the boy 
was healed in that hour. 

36. Now Herod the tetrarch, having been re- 
proved by John the Baptist on account of 
Herodias his brother's w T ife, and for all the evil 
things which he had done, had added this also 

25 



26 THE GOSPEL OF JESUS 

to them all, that lie shut up John in prison. For 
he had married Herodias, and John said unto 
him, It is not lawful for thee to have thy broth- 
er 's wife. And Herodias set herself against 
him, and desired to kill him, and she could not; 
for when Herod would have put John to death, 
he feared the multitude, because they counted 
him as a prophet. Moreover Herod himself 
also feared John, knowing that he was a right- 
eous and holy man, and he kept him safe. 

37. Now when John in the prison heard by his 
disciples of the works of Jesus, he called two 

of his disciples unto him and sent them unto 
Jesus, saying, Art thou he that cometh, or look 
we for another ? And Jesus answered and said 
unto them, Go and tell John the things which ye 
hear and see: 

The blind receive their sight, 

The lame walk, 

The lepers are cleansed, 

The deaf hear, 

The dead are raised up, 

And the poor have good tidings proclaimed to them. 

And blessed is he who shall find no occasion of 
stumbling in me ! 

38. And when the messengers had departed, 
Jesus began to say to the multitudes concern- 
ing John, What went ye out into the wilderness 
to behold? A reed shaken with the wind? But 
what went ye out to see? A man clothed in 
soft raiment? Behold, they that wear soft rai- 



UNBELIEF AND OPPOSITION 27 

ment are in kings' houses. But what went ye 
out to see? A prophet? Yea, I say unto you, 
and much more than a prophet. And if ye are 
willing to receive it, he himself is Elijah that 
was to come. Yea, this is he, of whom it is 
written, 

Behold, I send my messenger before thy face, 
Who shall prepare thy way before thee. 

Verily I say unto you, Among them that are 
born of women there hath not arisen a greater 
than John; though he that is but little in the 
Kingdom of God is greater than he. And all 
the people, when they heard, and the tax-gath- 
erers, glorified God, having been baptized with 
the baptism of John. But the Pharisees and the 
lawyers had rejected for themselves the counsel 
of God, not having been baptized by him. 
39. Now it came to pass while John was in the 
prison that it was Herod's birthday, and he 
made a supper to his lords, and the high cap- 
tains, and the chief men of Galilee. And when 
the daughter of Herodias herself came in and 
danced, she pleased Herod and them that sat 
at meat with him; and the king said unto the 
damsel, Ask of me whatsoever thou wilt, and I 
will give it thee. And he sware unto her, What- 
soever thou shalt ask of me, I will give it thee, 
unto the half of my kingdom. And she went 
out, and said unto her mother, What shall I 
ask? And she said, The head of John the Bap- 
tizer. And she came in straightway with haste 



28 THE GOSPEL OF JESUS 

unto the king, and asked, saying, I will that thou 
give me here on a platter the head of John 
the Baptizer. And the king was exceeding 
sorry; but for the sake of his oath, and of 
them that feasted with him, he would not refuse 
her. And straightway the king sent forth a 
soldier of his guard, and commanded to bring 
the head; and the soldier went and beheaded 
John in the prison, and brought his head on 
a platter, and gave it to the damsel, and the 
damsel gave it to her mother. And when John's 
disciples heard of it, they came and took up the 
body, and laid it in a tomb. 

40. Now on a certain day as Jesus went forth 
there was brought unto him a dumb man pos- 
sessed with a demon, and he cast it out. And 
when the demon was gone out, the dumb man 
spake, and the multitude marvelled. But the 
Pharisees said, He hath Beelzebul; by the 
prince of the demons he casteth out the demons. 

41. And Jesus said unto them, How can Satan 
cast out Satan? If a kingdom be divided 

against itself, that kingdom cannot stand. Or 
if a city or a house be divided against itself, it 
shall not stand. And if Satan hath risen up 
against himself, and is divided, how shall his 
kingdom stand? And if I by Beelzebul cast out 
demons, by whom do your sons cast them out? 
Therefore shall they be your judges. But if I 
by the Spirit of God cast out demons, then is 
the Kingdom of God about to come upon you. 



UNBELIEF AND OPPOSITION 29 

But no one can enter into the house of the 
strong man, and seize his goods, except he first 
bind the strong man ; and then he will plunder 
his house. 

Therefore I say unto you, every sin and blas- 
phemy shall be forgiven unto the sons of men 
save the blasphemy against the Spirit of God. 
Whoever shall speak a word against a son of 
man, it shall be forgiven him; but whosoever 
shall speak against the Holy Spirit, it shall not 
be forgiven him, neither in this world, nor in 
that which is to come. He that is not with me is 
against me ; and he that gathereth not with me 
scattereth. The good man out of the good 
treasure of his heart uttereth that which is good, 
and the evil man out of his evil treasure uttereth 
that which is evil ; for out of the abundance of 
the heart the mouth speaketh. The tree is 
known by its fruits. Do men gather grapes of 
thorns, or figs of thistles? Even so every good 
tree bringeth forth good fruit ; but the corrupt 
tree bringeth forth evil fruit. A good tree can- 
not bring forth evil fruit, neither can a corrupt 
tree bring forth good fruit. And I say unto 
you, that for every idle word that men shall 
speak, they shall give account in the day of judg- 
ment. For by your words ye shall be justified 
and by your words ye shall be condemned. 

42. Now all the tax-gatherers and sinners were 
drawing near unto Jesus to hear him. And 
the Pharisees and the scribes murmured, say- 
ing, This man receiveth sinners and eateth with 



30 THE GOSPEL OF JESUS 

them. And he spoke unto them this parable, 
saying, What man of you, having a hundred 
sheep, and having lost one of them, doth not 
leave the ninety and nine in the wilderness, and 
go after that which is lost until he find it ? And 
when he hath found it, he layeth it on his 
shoulders, rejoicing. And when he cometh 
home, he calleth together his friends and his 
neighbors, saying unto them, Kejoice with me, 
for I have found my sheep which was lost. 
Verily I say unto you, he rejoiceth over it more 
than over the ninety and nine which have not 
gone astray. Even so it is not the will of your 
Father who is in heaven, that one of these lowly 
ones be lost. 

Or what woman, having ten pieces of silver, 
if she lose one piece, doth not light a lamp and 
sweep the house, and seek diligently until she 
find it? And when she hath found it, she call- 
eth together her friends and neighbors, saying, 
Eejoice with me, for I have found the piece 
which I had lost. Even so, I say unto you, 
there is joy in the presence of the angels of 
God over one sinner that repenteth. 

43. And Jesus said, A certain man had two 
sons : and the younger of them said to his fa- 
ther, Father, give me the portion of thy sub- 
stance that f alleth to me. And he divided unto 
them his living. And not many days after, the 
younger one gathered all together and took his 
journey into a far country; and there he wasted 



UNBELIEF AND OPPOSITION 31 

his substance in riotous living. And when lie 
had spent all, there arose a mighty famine in 
that country ; and he began to be in want. And 
he went and joined himself to one of the citi- 
zens of that country; and he sent him into his 
fields to feed swine. And he would fain have 
been filled with the husks that the swine did 
eat ; and no man gave unto him. But when he 
came to himself, he said, How many hired serv- 
ants of my father's have bread enough and 
to spare, and I perish here with hunger! I 
will arise and go to my father, and will say 
unto him, Father, I have sinned against heaven, 
and in thy sight; I am no more worthy to be 
called thy son; make me as one of thy hired 
servants. And he arose and came to his father. 
But while he was yet afar off, his father saw 
him, and was moved with compassion, and ran, 
and fell on his neck, and kissed him. And 
the son said unto him, Father, I have sinned 
against heaven, and in thy sight ; I am no more 
worthy to be called thy son. But the father 
said to his servants, Bring forth quickly the best 
robe, and put it on him ; and put a ring on his 
hand, and shoes on his feet ; and bring the fatted 
calf, and kill it, and let us eat, and make merry ; 
for this my son was dead, and is alive again; 
he was lost, and is found. And they began to 
be merry. 

Now the elder son was in the field: and as he 
came and drew near to the house, he heard 
music and dancing. And he called to him one 



32 THE GOSPEL OF JESUS 

of the servants, and inquired what these things 
might be. And he said unto him, Thy brother 
is come; and thy father hath killed the fatted 
calf, because he hath received him safe and 
sound. But he was angry, and would not go in : 
and his father came out, and intreated him. 
But he answered and said to his father, Lo, 
these many years do I serve thee, and I never 
transgressed a commandment of thine ; and yet 
thou never gavest me a kid, that I might make 
merry with my friends. But when this thy son 
came which hath devoured thy living with har- 
lots, thou didst kill for him the fatted calf. And 
he said unto him, Son, thou art ever with me, 
and all that is mine is thine. But it was meet 
to make merry and be glad ; for this thy brother 
was dead, and is alive again; and was lost and 
is found. 

44. Another parable spake Jesus unto them, 
saying, A certain man made a great supper, 
and he bade many. And he sent forth his serv- 
ants, saying, Tell them that are bidden, Behold I 
have made ready my feast, my oxen and my fat- 
lings are killed, and all things are ready : come 
to the feast. But they all with one consent 
began to make excuse. The first said, I have 
bought a field, and I must needs go out and see 
it ; I pray thee have me excused. And another 
said, I have bought five yoke of oxen, and I 
go to prove them; I pray thee have me excused. 
And another said, I have married a wife, and 
therefore cannot come. So they made light of 



UNBELIEF AND OPPOSITION 33 

it, and went their ways, one to his farm, another 
to his merchandise. And the servant came and 
told his master these things. Then the master 
of the house, being angry, said to his servant, Go 
out quickly into the streets and lanes of the 
city, and bring in hither to the feast as many 
as ye shall find, the poor and maimed and lame 
and blind. And the servant went out into the 
highways, and gathered together as many as he 
found, both bad and good, and the feast was 
filled with guests. 

45. And Jesus spake also this parable. A land- 
owner went out early in the morning to hire 
laborers for his vineyard. And when he had 
agreed with the laborers for a shilling the day, 
he sent them into his vineyard. And he went 
out again about the third hour, and saw others 
standing in the market-place idle ; and to them 
he said, Go ye also into the vineyard, and what- 
ever is right I will give you. And they went 
their w T ay. Again he went out about noon and 
at the ninth hour, and did the same thing. And 
about the eleventh hour, he went out and found 
others standing; and he said to them, Why 
stand ye here all day idle? They said to him, 
Because no one has hired us. He said to 
them, Go ye also into the vineyard. Now when 
evening came, the owner of the vineyard said 
to his steward, Call the laborers, and pay them 
their w^ages, beginning with the last, and going 
on to the first. So when those came who had 
been hired at the eleventh hour, they received a 



34 THE GOSPEL OF JESUS 

shilling apiece. And when the first came, they 
supposed that they would receive more; but 
they also received a shilling apiece. And when 
they received it, they murmured against the 
master, saying, These last have worked one 
hour, and thou hast made them equal to us, who 
have borne the burden of the day and the heat. 
But he answered, and said to one of them, Fel- 
low, I do thee no wrong: didst thou not agree 
with me for a shilling? Take what is thine and 
go. It is my will to give to this last man the 
same as to thee. Can I not do as I will with 
what is mine ? Or is thine eye envious because 
I am generous? 

46. And one of the Pharisees, named Simon, 
desired Jesus that he would eat with him. 
And he entered into the Pharisee's house, and 
sat down to meat. And behold, a woman who 
was in the city, a sinner; and when she knew 
that he was sitting at meat in the Pharisee's 
house she came, and standing behind at his 
feet, weeping, she began to wet his feet with 
her tears, and to wipe them with the hair of her 
head ; and she kissed his feet, and anointed them 
with ointment. Now when the Pharisee who 
had bidden him saw it, he spake within himself, 
saying, This man, if he were a prophet, would 
have perceived who and what manner of woman 
this is who toucheth him, that she is a sinner. 
And Jesus, knowing his thoughts, said unto him, 
Simon, I have somewhat to say unto thee. And 
he said, Master, say on. And Jesus said, A 



UNBELIEF AND OPPOSITION 35 

certain lender had two debtors; the one owed 
five hundred pence, and the other fifty. When 
they had not wherewith to pay, he forgave 
them both. Which of them therefore will love 
him most? Simon answered and said, He, I 
suppose, to whom he forgave the most. And 
he said unto him, Thou has rightly judged. 
And turning to the woman, he said unto Simon, 
Seest thou this woman? I entered into thine 
house, thou gavest me no water for my feet: 
but she hath wetted my feet with her tears, and 
wiped them with her hair. Thou gavest me no 
kiss ; but she, since the time I came in, hath not 
ceased to kiss my feet. My head with oil thou 
didst not anoint, but she hath anointed my feet 
with ointment. Wherefore I say unto thee, Her 
sins, which are many, are forgiven; for she 
loved much. But to whom little is forgiven, 
the same loveth little. And he said unto her, 
Thy sins are forgiven ; go in peace. 

47. Then said Jesus again to him that had bid- 
den him, When thou makest a dinner or a sup- 
per, call not thy friends, nor thy brethren, nor 
thy kinsmen, nor thy rich neighbors ; lest haply 
they also bid thee again, and a recompense be 
made thee. But when thou makest a feast, bid 
the poor, the maimed, the lame, the blind: and 
thou shalt be blessed; because they have not 
wherewith to recompense thee: and thou shalt 
be recompensed in the resurrection of the just. 

48. Then Jesus spoke unto those which were 
bidden, when he marked how they chose out 



36 THE GOSPEL OF JESUS 

the chief seats; saying unto them, When thou 
art bidden of any man to a feast, sit not down 
in the chief seat ; lest haply a more honourable 
man than thou be bidden of him, and he that 
bade thee and him shall come and say to thee, 
Give this man place ; and then thou shalt begin 
with shame to take the lowest place. But when 
thou art bidden, go and sit down in the lowest 
place; that when he that hath bidden thee 
cometh, he may say to thee, Priend, go up 
higher : then shalt thou have glory in the pres- 
ence of all that sit at meat with thee. For 
every one that exalteth himself shall be hum- 
bled; but he that humbleth himself shall be 
exalted. 

49. Now while Jesus was teaching in Caper- 
naum, the multitude came together unto him, 
so that they could not so much as eat bread. 
And w T hen his mother and his brethren heard 
it, they went out to lay hold on him: for they 
said, He is beside himself. 

And while he w T as teaching the multitude in 
a certain house, his mother and his brethren 
stood without, seeking to speak with him; and 
they could not get to him for the crowd. And 
one said unto him, Behold, thy mother and thy 
brethren stand without, seeking to speak with 
thee. But he answered and said unto him that 
told him, Who is my mother, and who are my 
brethren ? And looking around on them that sat 
round about him, he said, Behold, my mother 
and my brethren ! For whosoever shall do the 



UNBELIEF AND OPPOSITION 37 

will of God, the same is my brother and sister 
and mother. 

And it came to pass, as he said these things, 
a certain woman out of the multitude lifted up 
her voice, and said unto him, Blessed is the 
womb that bare thee, and the breasts which thou 
didst suck. But he said, Yea, rather, blessed 
are they that hear the word of God, and keep it. 
50. And Jesus went out from Capernaum, and 

came to Nazareth, his native place. And the 
Sabbath being come, he entered, as his custom 
was, into the synagogue, and stood up to read. 
And there was handed unto him the roll of the 
prophet Isaiah. And he opened the roll and 
found the place where it is written, 

The spirit of the Lord is upon me, 

Because he anointed me to preach good tidings to the 
poor: 

He hath sent me to proclaim release to the captives, 

And recovering of sight to the blind: 

To set at liberty them that are bruised, 

To proclaim the acceptable year of the Lord. 

And he closed the roll, and gave it back to the 
attendant, and sat down ; and the eyes of all in 
the synagogue were fastened on him. And he 
began to say unto them, Today hath this scrip- 
ture been fulfilled in your ears. And he taught 
them many things. And all bore him witness, 
and wondered at the words of grace which pro- 
ceeded out of his mouth. And they were as- 
tonished, and said, Whence hath this man this 
wisdom, and these powers? Is not this the 



38 THE GOSPEL OF JESUS 

builder, the son of Mary, and brother of James 
and Joseph and Judas and Simon? And his 
sisters, are they not here with us? And they 
were offended in him. And Jesus said unto 
them, A prophet is not without honor, save in 
his own country — and among his own kindred, 
and in his own household! And he could do 
there no work of power, save that he laid his 
hands on a few sick folk and healed them. And 
he wondered at their lack of faith. 




CHAPTER IV 

HEALINGS AND PARABLES 

ND Jesus with his disciples withdrew 
to the sea, and a great multitude from 
Galilee followed ; and many also from 
Judaea and Jerusalem, and from 
Idumea, and from beyond Jordan, and from 
about Tyre and Sidon, hearing what great things 
he did, came unto him, to hear him and to be 
healed of their diseases. And he spake to his 
disciples that a little boat should wait on him 
because of the crowd, lest they should throng 
him : for he had healed many, and those who had 
plagues pressed upon him that they might touch 
him. And he began to teach by the seaside. 
And there gathered unto him so great a multi- 
tude that he entered into the boat, and sat ; and 
all the multitude stood on the beach. And he 
taught them many things. 

52. And on that day, when evening was come, 
Jesus said unto the disciples, Let us go over 
unto the other side of the lake. And leaving 
the multitude they took him with them, just as 
he was, in the boat; and they launched forth. 
And as they sailed he fell asleep. And there 
came down a great gale of wind upon the lake, 

39 



40 THE GOSPEL OF JESUS 

and the waves began to beat into the boat, so 
that the boat was already filling. But Jesus 
lay asleep in the stern on the cushion. And 
they came to him and wakened him, crying, 
Master, carest thou not that we perish? And 
he said unto the disciples, Why are ye so fear- 
ful? Where is your faith? And he arose and 
rebuked the wind, and said, Peace, be still. And 
the wind ceased and there was a great calm. 
And the disciples marvelled, saying, What man- 
ner of man is this, that even the winds and the 
waters obey him. 

53. And they came to the other side of the sea, 
to the country of the Gerasenes. And when 
Jesus was come out of the boat, there met 
him a man with an unclean spirit, who had his 
dwelling in the tombs, exceeding fierce, so that 
no man could pass by that way. And for a 
long time he had worn no clothes, and abode 
not in any house. And no man had strength 
to tame him; and no man could bind him, not 
even with a chain. For he had been often 
bound with fetters and chains, and the chains 
had been rent asunder by him, and the fetters 
broken in pieces. And always, night and day, 
in the tombs and in the mountains, he was cry- 
ing out, and cutting himself with stones. And 
when he saw Jesus from afar, he ran unto him, 
and cried out with a loud voice. And Jesus 
asked him, What is thy name? And he said 
unto him, My name is Legion, for we are many. 
And Jesus said, Come forth, thou unclean 



HEALINGS AND PARABLES 41 

spirit, out of him. And it straightway came out. 
And when the men of the city came, and saw 
Jesus, and found the man from whom the de- 
mons were gone out sitting clothed and in his 
right mind, they were afraid. And they that 
had seen told them how he that was possessed 
with demons was made whole. And they began 
to beseech him to depart from their borders. 
And as he was entering into the boat, he that 
had been possessed with demons besought him 
that he might be with them. And Jesus per- 
mitted him not, but said unto him, Go to thy 
house unto thy friends, and tell them how great 
things God hath done for thee, and how he 
had mercy on thee. And he went his way, pub- 
lishing in the city and in the whole Decapolis 
how great things Jesus had done for him. 
54. And when Jesus had crossed over again 
in the boat unto the other side, a great mul- 
titude welcomed him ; for they were all waiting 
for him. And he stood by the sea and taught 
them. And behold a man from the multitude 
cried, saying, Master, I beseech thee to look 
upon my son ; for he is mine only child. He is 
epileptic and suffereth grievously, for behold, 
a spirit taketh him, and he suddenly crieth out ; 
and wheresoever it taketh him, it dasheth him 
down : and of ttimes he f alleth into the fire, and 
ofttimes into the water. And it teareth him, so 
that he foameth and grindeth his teeth; and 
scarcely doth it leave him day or night, bruising 
him sorely, so that he pineth away. And I 



42 THE GOSPEL OF JESUS 

brought him to thy disciples, and besought them 
to cast it out; and they were not able. And 
Jesus answered and said, faithless generation, 
how long shall I be with you, how long shall I 
bear with you? bring him hither to me. And 
they brought him unto him, and when he saw 
Jesus, straightway the spirit tore him griev- 
ously and he fell on the ground, and wallowed 
foaming. And Jesus asked his father, How 
long time is it since this hath come upon him? 
And he said, From a child. If thou canst do 
anything, have compassion on us, and help us. 
And Jesus said unto him, If thou canst! All 
things are possible to him that believeth. 
Straightway the father of the child cried out, 
and said, I believe, help thou mine unbelief. 
And Jesus rebuked the unclean spirit, saying 
unto it, Thou evil spirit, I command thee, come 
out of him, and enter no more into him. And 
having cried out, and torn him much, it came 
out; and the boy became as one dead; so that 
most of them that stood by said, He is dead. 
But Jesus took him by the hand, and raised 
him up, and gave him back to his father. And 
when he had come into the house, his disciples 
asked him privately, Why could we not cast it 
out? And he said unto them, Because of your 
little faith. Verily I say unto you, If ye had 
faith as a grain of mustard seed, ye should 
say unto this mountain, Be thou taken up and 
cast into the sea, and it should be done; and 
nothing should be impossible unto you. And 



HEALINGS AND PAEABLES 43 

I say unto you, all things whatsoever ye shall 
ask in prayer, believing, ye shall receive. 

55. And there came one of the rulers of the 
synagogue, Jairus by name, who had an only 
daughter, about twelve years of age, and she 
lay dying. And seeing Jesus, he fell at his 
feet, and besought him to come into his house, 
saying, My little daughter is at the point of 
death; come and lay thy hands on her, that 
she may be made whole and live. And he 
began to go with him; and a great multitude 
followed him, and they thronged him. 

And a woman, who had an issue of blood 
twelve years, and had suffered many things of 
many physicians, and had spent all that she had 
and was nothing bettered, but rather grew 
worse, having heard the things concerning 
Jesus, came in the crowd behind him and touched 
his garment. For she said within herself, If I 
do but touch his garment, I shall be made whole. 
And straightway the issue of her blood was 
stanched ; and she felt in her body that she was 
healed of her plague. And straightway Jesus 
turned him about in the crowd, and said, Who 
touched my garment? And when all denied, 
Peter and they that were with him said, Master, 
thou seest the multitude thronging thee, and 
sayest thou, Who touched me? But Jesus said, 
Some one did touch me. And he looked round 
about to see who had done this thing. And 
when the woman saw that she was not hid, she 
came trembling, and falling down before him, 



44 THE GOSPEL OF JESUS 

declared in the presence of all the people for 
what cause she had touched him, and how she 
was immediately healed. And Jesus said unto 
her, Daughter, thy faith hath made thee whole ; 
go in peace. 

While he yet spake, there came one from the 
ruler of the synagogue's house, saying, Thy 
daughter is dead; trouble not the Master any 
further. But Jesus, not heeding the word 
spoken, said unto the ruler of the synagogue, 
Fear not, only believe. And when he came to 
the house, he suffered not any man to enter 
in with him, save Peter and John and James. 
And when he was entered in, he beheld a tu- 
mult and many weeping and wailing greatly. 
And he said, Give place ; why make ye a tumult 
and weep? the child is not dead, but sleepeth. 
And they laughed him to scorn. But he, hav- 
ing put them all out, took the father of the 
child and her mother and them that were with 
him and w r ent in where the child was. And 
he took the child by the hand, and said unto 
her, Talitha, cumi; which is, being translated, 
Maiden, arise. And straightway the damsel 
rose up; and her parents were amazed with a 
great amazement. And he commanded that 
something be given her to eat. And he charged 
them strictly to tell no man what had come to 
pass. 
56. Now Herod the tetrarch heard the report 

concerning Jesus, and he said, John the Bap- 
tizer is risen from the dead ; therefore do these 



HEALINGS AND PARABLES 45 

powers work in him. But others said, Elijah 
has appeared. And others said, One of the old 
prophets is risen again. But Herod, as he 
heard, said, John, whom I beheaded, he is 
risen. 

57. Now certain of the scribes and Pharisees 
came unto Jesus and began to dispute with 
him, trying him, and saying, Master, we would 
see a sign from thee. And he sighed deeply 
in his spirit, and said unto them, It is an evil 
and adulterous generation that seeketh after a 
sign; and there shall no sign be given to it 
but the sign of Jonah the prophet. The men of 
Nineveh shall stand up in the Judgment with 
this generation, and shall condemn it ; for they 
repented at the preaching of Jonah ; and behold 
something more than Jonah is here. The queen 
of the south shall rise up in the Judgment with 
this generation, and shall condemn it; for she 
came from the ends of the earth to hear the wis- 
dom of Solomon, and behold, something more 
than Solomon is here. Why doth this genera- 
tion seek a sign? When ye see a cloud ris- 
ing in the west, straightway ye say, There com- 
eth a shower; and so it cometh to pass. And 
when ye perceive a south wind blowing, ye say, 
There will be a scorching heat; and it cometh 
to pass. Ye pretenders, ye know how to inter- 
pret the face of the earth and the heaven ; how 
is it that ye know not how to interpret this 
time? And he left them and departed. And 



46 THE GOSPEL OF JESUS 

he charged his disciples, saying, Beware of the 
leaven of the Pharisees. 

58. And Jesus said unto them, The unclean 
spirit, when he is gone out of the man, passeth 

through waterless places, seeking rest, and find- 
eth it not. Then he saith, I will return into 
my house whence I came out: and when he is 
come, he findeth it empty, swept and garnished. 
Then goeth he, and bringeth with himself seven 
other spirits more evil than himself, and they 
enter in and dwell there: and the last state 
of that man becometh worse than the first. 
Even so shall it be also unto this evil genera- 
tion. 

59. Now when the multitude came together 
again, Jesus spoke unto them in parables. 

And he said unto them in his teachings, Behold, 
a sower went forth to sow; and as he sowed, 
some seed fell by the wayside; and the birds 
came and devoured it. And other fell on the 
rocky ground, where it had not much earth ; and 
straightway it sprang up, because it had no deep- 
ness of earth; and when the sun was risen, it 
was scorched; and because it had no root, it 
withered away. And other fell among the 
thorns, and the thorns grew up and choked it. 
And other fell into the good ground, and grew, 
and brought forth fruit, thirty fold and sixty 
fold and a hundred fold. 

60. And Jesus said, A man casteth seed upon 
the earth and lieth down to sleep and ariseth 



HEALINGS AND PAEABLES 47 

night and day, and the seed springeth up and 
groweth, he knoweth not how. The earth bear- 
eth fruit of herself; first the blade, then the 
ear, then the full grain in the ear. And when 
the fruit is ripe, straightway he putteth forth 
the sickle, because the harvest is come. 

61. Another parable set Jesus before them, say- 
ing, A man sowed good seed in his field ; but 

while men slept, his enemy came and sowed 
tares also among the wheat, and went away. 
But when the blade sprang up, then appeared 
the tares also. And the servants of the house- 
holder came and said unto him, Sir, didst thou 
not sow good seed in thy field? Whence then 
hath it tares? And he said unto them, An 
enemy hath done this. And the servants said 
unto him, Wilt thou then that we go and gather 
them up ? But he said, Nay, lest while ye gather 
up the tares, ye should root up the wheat with 
them. Let both grow together until the har- 
vest; and at harvest-time I will say to the 
reapers, Gather up first the tares, and bind them 
in bundles to burn them ; but the wheat gather 
into my barn. 

62. And again Jesus said, A net was cast into 
the sea, and gathered fish of every kind: 

which, when it was filled, they drew up on the 
beach; and they sat down, and gathered the 
good fish into vessels, but the bad they cast 
away. 

63. Another parable spake Jesus unto them, 



48 THE GOSPEL OF JESUS 

saying, A man took a grain of mustard seed 
and sowed it in his field; which when it is 
sown is less than all seeds that are upon the 
earth; but when it is grown, it is greater than 
all the herbs, and beeometh a tree, so that the 
birds of the heaven come and lodge in the 
branches thereof. 

64. Again Jesus said, A woman took leaven, 
and hid it in three measures of meal, and 

the whole was leavened. 

65. Another parable spoke Jesus, and said, Be- 
hold, there was a treasure hidden in a field, 

which a man found, and hid; and in his joy 
he went and sold all that he had, and bought 
that field. 

66. Again Jesus said, There was a man who was 
a merchant, seeking goodly pearls ; and hav- 
ing found one pearl of great price, he went and 
sold all that he had and bought it. 

67. And with many such parables spake Jesus 
the word unto the multitudes, and without a 

parable spake he not unto them. 

68. And Jesus went about all the cities and the 
villages, teaching in the synagogues, preach- 
ing the gospel of the Kingdom and healing all 
manner of disease and sickness. But when 
he saw the multitudes, he was moved with com- 
passion over them, because they were distressed 
and scattered as sheep not having a shepherd. 
Then said he unto his disciples, The harvest in- 
deed is plenteous, but the laborers are few. 



HEALINGS AND PARABLES 49 

Pray ye therefore the Lord of the harvest, that 
he send forth laborers into his harvest. 

69. Then from his disciples Jesus chose twelve, 
that they might be with him, and that he 

might send them forth to preach. Now the 
names of the Twelve are these : the first, Simon, 
whom he surnamed Peter; then Andrew his 
brother; James the son of Zebedee and John 
his brother ; and them he surnamed Boanerges, 
which is, Sons of Thunder; Philip, and Barthol- 
omew; Thomas and Matthew the tax-gatherer; 
James the son of Alpheus, and Thaddaeus; 
Simon the Zealot, and Judas Iscariot, who also 
betrayed him. 

70. These Twelve began Jesus to send forth by 
two and two, to preach the Kingdom of God. 

And he gave them authority over unclean 
spirits, to cast them out, and to heal all manner 
of disease and sickness. And he charged them, 
saying, Go not into any way of the Gentiles, 
and enter not into any city of the Samaritans : 
but go rather to the lost sheep of the house of 
Israel. And as ye go, preach, saying, The 
Kingdom of God is at hand. Heal the sick, 
cast out demons. Take nothing for your jour- 
ney, save a staff only, and sandals on your feet ; 
no wallet, nor bread, nor money in your purse ; 
neither have two tunics, for the laborer is 
worthy of his keep. And into whatsoever city 
or village ye shall enter, search out who in it is 
worthy; and there abide till ye depart thence. 



50 THE GOSPEL OF JESUS 

And as ye enter into the house, first say, Peace 
be to this house. And if a son of peace be there, 
your peace shall rest upon him: but if not, it 
shall return to you again. And whatsoever 
place shall not receive you, and they hear you 
not, as ye go forth thence, shake off the dust 
of your feet for a testimony unto them. Verily 
I say unto you, It shall be more tolerable for 
the land of Sodom in the day of judgment than 
for that city. 

71. Woe unto thee, Chorazin! woe unto thee, 
Bethsaida ! for if the mighty works had been 

done in Tyre and Sidon which were done in 
you, they would have repented long ago in sack- 
cloth and ashes. But I say unto you, it shall be 
more tolerable for Tyre and Sidon in the day of 
judgment, than for you. And thou, Caper- 
naum, shalt thou be exalted unto heaven? 
Thou shalt be brought down unto Hades. For 
if the mighty works had been done in Sodom 
which were done in thee, it would have remained 
until this day. 

72. Behold, I send you forth; be ye therefore 
wise as serpents and harmless as doves. A 

disciple is not above his teacher, nor a servant 
above his master. It is enough for the disciple 
that he be as his teacher, and the servant as 
his master. If they have called the master of 
the house Beelzebul, how much more them of 
his household! What I tell you in the dark- 
ness, speak ye in the light; and what ye hear 



HEALINGS AND PAEABLES 51 

in the ear, proclaim upon the housetops. 
And the disciples went about through the vil- 
lages, preaching the gospel, that men should 
repent. And they cast out many demons, and 
healed the sick. And Jesus also departed 
thence to teach and preach in the cities. 

73. And it came to pass that the disciples gath- 
ered themselves together again unto Jesus, 

and they told him all things whatsoever they 
had done and whatsoever they had taught, and 
how that the multitudes had heard them. And 
Jesus rejoiced in spirit and lifted up his voice 
and said, I thank thee, Father, Lord of heaven 
and earth, that thou didst hide these things 
from the wise and understanding and didst re- 
veal them unto babes. Yea, Father, for so it 
was well-pleasing in thy sight. All these things 
have been given me of my Father, and no one 
knoweth thee, Father, save thy son and he to 
whomsoever thy son shall make thee known. 

Come unto me, all ye that labor and are 
heavy laden, and I will give you rest. Take 
my yoke upon you and learn of me; for I am 
humble and lowly in heart: and ye shall find 
rest unto your souls. For my yoke is easy and 
my burden is light. 

74. Then said Jesus unto his disciples, Come 
ye yourselves apart into a solitary place, and 

rest awhile. And they went away in the boat to 
a desert place apart. But the multitude saw 
them going, and followed them; and they ran 



52 THE GOSPEL OF JESUS 

together thither on foot from all the towns, 
and outwent them. And when Jesus came out 
of the boat, he saw a great multitude, and he 
had compassion on them, and he began to teach 
them many things. And when the day was now 
far spent, his disciples came unto him and said, 
The place is desert, and the day is now far 
spent: send them away that they may go into 
the country and villages round about, and buy 
themselves food. But he answered and said 
unto them, They have no need to go away ; give 
ye them to eat. And they said unto him, Shall 
we go and buy bread, and give them to eat? 
And he said unto them, How many loaves have 
you? go and see. And having inquired, they 
said, Five, and two fishes. And he said to his 
disciples, Make them sit down by companies, 
upon the green grass. And they all sat down. 
Then Jesus took the five loaves and two fishes, 
and looking up to heaven, he blessed and brake 
the loaves, and gave to the disciples and they 
to the multitude, and they all ate and were filled. 

75. And straightway Jesus constrained his dis- 
ciples to enter into the boat, and to go before 
him unto the other side, while he himself should 
send the multitudes away. And after he had 
sent them away, he went up into the mountain 
apart to pray. And when the disciples had 
crossed over, they came to the plain of Genne- 
saret. And on the morrow Jesus came unto 
them there, and when the men of that place 
knew him, they ran round about that whole 



HEALINGS AND PARABLES 53 

region, and began to bring unto him on their 
beds those that were sick, where they heard 
that he was. And wheresoever he entered, into 
villages, or into cities, or into the country, they 
laid the sick in the market-places, and besought 
him that they might touch if it were but the 
border of his garment, that they might be made 
whole. 




CHAPTER V 
JESUS' WAY OF LIFE 

jJND when Jesus was come into Caper- 
naum, there came unto him Phari- 
sees and asked him, Is it lawful for 
a man to put away his wife? trying 
him. And he answered and said unto them, 
"What did Moses command you? And they 
said, Moses suffered to write a bill of divorce- 
ment, and to put her away. But Jesus said 
unto them, For your hardness of heart he wrote 
you this commandment. But at the beginning 
of the creation it was not so. Have ye not 
read that he who made them from the begin- 
ning made them male and female, and said, 
Therefore shall a man leave his father and 
mother, and shall cleave to his wife, and the 
two shall become one flesh? So that they are 
no more two, but one flesh. What therefore 
God hath joined together, let not man put asun- 
der. 

77. Now there gathered together unto Jesus 
Pharisees and scribes, who had come from Je- 
rusalem, and had seen that some of his disciples 
ate their bread with " common, " that is, un- 
washed, hands. (For the Pharisees, and all the 

54 



JESUS' WAY OF LIFE 55 

Jews, except they wash their hands diligently, 
eat not, holding the tradition of the elders; 
and after market, except they bathe themselves, 
they eat not; and many other things there are 
which they have received to hold, washings of 
cups, and pots, and brazen vessels.) And the 
Pharisees and scribes asked him, Why walk not 
thy disciples according to the tradition of the 
elders, but eat their bread with " common" 
hands? And he answered and said unto them, 
Why do you also transgress the commandment 
of God because of your tradition? You hypo- 
crites, well did Isaiah prophesy of you, saying, 

This people honoreth me with their lips, 

But their heart is far from me. 

But in vain do they worship me, 

Teaching as their doctrines the precepts of men. 

Ye leave the commandment of God that ye 
may keep the tradition of men. For God said, 

Honor thy father and thy mother : 

and, 

He that revileth father or mother, let him die the death. 

But you say, If a man shall say to his father 
or his mother, That which might have accrued 
to you from me is Korban (that is to say, Dedi- 
cated to God) ; he is no longer to be allowed to 
do anything for his father or his mother. Thus 
do you make void the word of God by your 
tradition, which you have handed down; and 
many such things you do. 



56 THE GOSPEL OF JESUS 

And he called to him the multitude and said 
unto them, Hear me all of you, and understand : 
not that which enters into the man from without 
defiles the man, but that which goes out from 
the man from within defiles the man. For from 
within, out of the heart, evil thoughts proceed, 
murders, adulteries, fornications, lascivious- 
ness, covetings, thefts, revilings, pride. These 
are the things which defile the man; but to eat 
with unwashed hands defiles not the man. 

78. Afterwards came the disciples and said unto 
Jesus, Knowest thou that the Pharisees were 

offended, when they heard this saying? But 
he answered and said, Every plant which my 
heavenly Father planted not, shall be rooted 
up. Let them alone: they are blind guides. 
And if the blind lead the blind, shall they not 
both fall into a pit? Have ye yourselves under- 
stood these things? They said unto him, Yea. 
And he said, Every scribe who has been made a 
disciple to the Kingdom of God is like a man 
that is a householder who brings forth out of 
his store things new and old. 

79. Then spake Jesus to his disciples and to the 
multitudes, saying, The scribes and the Phari- 
sees sit in Moses' seat; all things therefore 
whatsoever they bid you, these do and observe ; 
but do not after their works ; for they say and 
do not. Yea, they bind heavy burdens and 
grievous to be borne, and lay them on men's 
shoulders, but they themselves will not lift them 



JESUS' WAY OF LIFE 57 

with one of their fingers; and all their works 
they do to be seen of men. But it shall not 
be so among you. 

80. When ye fast, be not as the hypocrites, of 
a sad countenance; for they disfigure their 

faces, that they may be seen of men to fast. 
Verily I say unto you, They have their reward. 
But thou, when thou fastest, anoint thy head, 
and wash thy face; that thou be not seen of 
men to fast, but of thy Father who is in secret ; 
and thy Father who seeth in secret shall recom- 
pense thee. 

81. And when ye pray, ye shall not be as the 
hypocrites : for they love to stand and pray in 

the synagogues and in the corners of the streets, 
that they may be seen of men. Verily I say 
unto you, They have their reward. But thou, 
when thou prayest, enter into thine inner cham- 
ber, and having shut thy door, pray to thy 
Father who is in secret, and thy Father who 
seeth in secret shall recompense thee. 

82. And take heed that ye do not your charity 
before men, to be seen of them: else ye have 

no reward with your Father who is in heaven. 
When therefore thou doest alms, sound not a 
trumpet before thee, as the hypocrites do, in 
the synagogues and in the streets, that they may 
have glory of men. Verily I say unto you, They 
have their reward. But when thou doest alms, 
let not thy left hand know what thy right hand 
doeth: that thine alms may be in secret; and 



58 THE GOSPEL OF JESUS 

thy Father who seeth in secret shall recom- 
pense thee. 

83. But who is there of you, having a slave 
plowing or keeping sheep, that will say unto 

him, when he is come in from the field, Come 
straightway and sit down to meat ; and will not 
rather say unto him, Make ready wherewith I 
may sup, and gird thyself and serve me, till I 
have eaten and drunken; and afterward thou 
shalt eat and drink? Doth he thank the slave 
because he did the things that were commanded ? 
Even so ye also, when ye shall have done all 
the things commanded in the law, say, We are 
slaves; we have done that which it was our 
duty to do. 

84. But think not that I came to destroy the 
law or the prophets: I came not to destroy, 

but to fulfill. For verily I say unto you, Till 
heaven and earth pass away, one jot or one tittle 
shall in no wise pass away from the law, till 
all things be accomplished. Whosoever there- 
fore shall break one of these least command- 
ments, and shall teach men so, shall be called 
least in the Kingdom of God; but whosoever 
shall do and teach them, shall be called great 
in the Kingdom of God. For I say unto you, 
that except your righteousness shall exceed that 
of the scribes and Pharisees, ye shall in no wise 
enter into the Kingdom of God. 

85. Ye have heard that it was said to them of 
old time, 



JESUS' WAY OF LIFE 59 

Thou sbalt not forswear thyself, but shalt perform unto 
the Lord thine oaths. 

But I say unto you, Swear not at all ; neither by 
the heaven, for it is the throne of God ; nor by 
the earth, for it is the footstool of his feet ; nor 
by Jerusalem, for it is the city of the great 
King. Neither shalt thou swear by thy head, 
for thou canst not make one hair 'white or 
black. But let your yea be yea, and your nay, 
nay; for whatsoever is more than these is of 
evil. 

86. Ye have heard that it was said, 
Thou shalt not commit adultery. 

But I say unto you, that every one that looketh 
on another's wife to lust after her hath commit- 
ted adultery with her already in his heart. 

87. It was said also, 

Whosoever shall put away his wife, let him give her a 
writing of divorcement. 

But I say unto you, that every one that putteth 
away his wife and marrieth another, committeth 
adultery ; and whosoever shall marry her when 
she is put away committeth adultery. 

88. Again, ye have heard that it was said to 
them of old time, 

Thou shalt not kill; 

and 

Whosoever shall kill shall be in danger of the judgment. 
But I say unto you, that every one who is angry 
with his brother shall be in danger of the judg- 



60 THE GOSPEL OF JESUS 

ment; and whosoever shall say to his brother, 
Stupid! shall be in danger of the council; and 
whosoever shall say, Fool ! shall be in danger of 
the fiery Gehenna. 

89. Ye have heard that it was said, 
An eye for an eye, and a tooth for a tooth. 

But I say unto you, Eesist not him that is evil ; 
but whosoever smiteth thee on thy right cheek, 
turn to him the other also. And whosoever 
shall compel thee to go one mile, go with him 
two. And if any man would go to law with thee 
and take away thy coat, let him have thy cloak 
also. Agree with thine adversary quickly, 
while thou art with him in the way, lest haply 
the adversary deliver thee to the judge, and the 
judge deliver thee to the officer, and the officer 
cast thee into prison. Verily I say unto thee, 
Thou shalt by no means come out thence, till 
thou have paid the last farthing. 

90. Ye have heard that it was said, 

Thou shalt love thy neighbor and hate thine enemy. 
But I say unto you, Love your enemies, do good 
to them that hate you, bless them that curse you, 
pray for them that despitefully use you. For if 
ye love them that love you, what thank have 
ye? Do not even the tax-gatherers the same? 
And if ye do good to them that do good to you, 
what thank have ye? for even sinners do the 
same. And if ye lend to them of whom ye hope 
to receive, what thank have ye? Even sinners 
lend to sinners, to receive as much in turn. 



JESUS' WAY OF LIFE 61 

But love your enemies, and do them good. 
Give to every one that asketh you, and from him 
that would borrow of you turn not away. So 
shall ye be sons of your Father who is in 
heaven: for he is kind toward the unthankful 
and evil. He maketh his sun to rise on the evil 
and the good, and sendeth rain on the just and 
the unjust. Be ye therefore complete in love, 
as your heavenly Father is complete in love. 

91. And why call ye me Master, Master, and 
do not the things which I say? Every one 

therefore that heareth these words of mine, and 
doeth them, shall be likened unto a wise man, 
who built his house upon the rock; and the rain 
descended, and the floods came, and the winds 
blew, and beat upon that house, and it fell not : 
for it was founded upon the rock. And every 
one that heareth these words of mine, and doeth 
them not, shall be likened unto a foolish man, 
who built his house upon the sand ; and the rain 
descended, and the floods came, and the winds 
blew, and smote upon that house, and it fell : and 
great was the fall of it. 

92. And it came to pass, when Jesus had fin- 
ished these words, the multitudes were aston- 
ished at his teaching: for he taught them as one 
having authority, and not as their scribes. But 
the scribes and Pharisees began to oppose him 
violently, and to provoke him to further speech, 
lying in wait for him, to catch something out 
of his mouth whereby they might destroy him. 




CHAPTER VI 

THOU ART THE MESSIAH! 

ND Jesus arose from thence and went 
away into the borders of Tyre. And 
he entered into a house, and would 
have no one know it. But he could 
not be hid, for straightway a woman, whose 
little daughter had an unclean spirit, having 
heard of him, came and fell down at his feet, 
and besought him that he would cast the demon 
out of her daughter. Now the woman was a 
Gentile, a Syro-phcenician by race. And Jesus 
said unto her, Let the children first be fed : for 
it is not meet to take the children's bread and 
cast it to the little dogs. But she answered and 
said to him, Yea, sir, even the little dogs under 
the table eat of the children's crumbs. And he 
said unto her, For this saying, go thy way; be 
it done unto thee even as thou wilt. And she 
went away to her house, and found the child 
lying upon the bed, and the demon gone out. 

94. And Jesus went out again from the borders 
of Tyre and came with his disciples through 
Sidon back towards the sea of Galilee, through 
the midst of the district of Decapolis. And 
he came unto the villages of Caesarea Philippi; 

62 



THOU ART THE MESSIAH! 63 

and on the way he put a question to his dis- 
ciples, saying unto them, Who do men say that 
I am? And they told him, saying, John the 
Baptist; but others say Elijah, and others, One 
of the prophets risen again. And he asked 
them, But who say ye that I am? And Simon 
Peter answered and said, Thou art the Mes- 
siah! And Jesus answered and said unto him, 
Blessed art thou, Simon, son of John, for flesh 
and blood hath not revealed it unto thee, but 
my Father who is in heaven. And he charged 
them, and commanded them that they should 
tell no man that he was the Messiah, And he 
began to teach them that as Son of Man he must 
suffer many things, and be rejected by the 
elders and chief priests and scribes, and be 
killed, and on the third day rise from the dead. 
But Peter took him and began to rebuke him, 
saying, Far be it from thee, Master ; this shall 
never be to thee. And he turned and rebuked 
Peter before the disciples, and said, Get thee be- 
hind me, Satan, thou art an offence to me ; for 
thy mind is not set upon the things of God, but 
upon the things of men. 

95. Then said Jesus unto his disciples, I came 
to cast fire upon the earth ; and how would I 
that it were already kindled! I have a bap- 
tism to be baptized with; how am I in anguish 
till it be accomplished! And hear ye this, ye 
who would come after me. Which of you, de- 
siring to build a tower, doth not first sit down 
and count the cost, whether he have sufficient 



64 THE GOSPEL OF JESUS 

to complete it? Lest haply, when he hath laid 
a foundation, and is not able to finish, all that 
behold begin to mock him, saying, This man be- 
gan to build, and was not able to finish. Or what 
king, as he goeth to encounter another king in 
war, will not sit down first and take counsel 
whether he is able with ten thousand to meet 
him that cometh against him with twenty thou- 
sand? Or else, while the other is yet a great 
way off, he sendeth an embassy and asketh con- 
ditions of peace. So therefore, whosoever he be 
of you that is not willing to sacrifice all that 
he hath, yea, and his own life also, he cannot 
be my disciple. 

If any man would come after me, let him deny 
himself, and take up his cross and follow me. 
For whosoever would save his life shall lose it, 
and whosoever shall lose his life for my sake, 
and the gospel's, shall save it. For what shall 
it profit a man if he gain the whole world, and 
forfeit his own self? Or what should a man 
take in exchange for his soul? Be not afraid 
of them that kill the body, and after that have 
no more that they can do; but rather fear him 
who is able to destroy both soul and body in 
Gehenna. Are not two sparrows sold for a 
penny, and not one of them shall fall on the 
ground forgotten in the sight of your Father; 
but the very hairs of your head are all num- 
bered. Fear not, then; ye are of more value 
than many sparrows. 

Every one therefore who shall confess me be- 



THOU ART THE MESSIAH! 65 

fore men, him shall the Son of Man also con- 
fess before the angels of God: but he that de- 
nieth me in the presence of men, him shall the 
Son of Man also deny in the presence of the 
angels of God, when he cometh in the glory of 
his Father, with the holy angels. And I tell 
you of a truth, There be some of them that 
stand here, who shall by no means taste of 
death, till they see the Kingdom of God come 
with power. 

96. And there came unto Jesus the two sons 
of Zebedee, James and John, saying unto him, 
Master, we would that thou shouldest do for 
us whatsoever we shall ask of thee. And he 
said unto them, What would ye that I should 
do for you? And they said unto him, Grant 
unto us that we may sit, one on thy right hand, 
and one on thy left hand, in thy Kingdom. But 
Jesus said, Ye know not what ye ask. Are ye 
able to drink the cup that I drink? or to be 
baptized with the baptism that I am baptized 
with? And they said unto him, We are able. 
And Jesus said unto them, The cup that I drink 
ye shall drink ; and with the baptism that I am 
baptized with shall ye be baptized. But to sit 
on my right hand or on my left hand is not mine 
to give ; but it is for them for whom it hath been 
prepared. And when the Ten heard it, they 
were moved with indignation concerning James 
and John. And Jesus called them to him, and 
said unto them, Ye know that they who are ac- 
counted as rulers over the Gentiles lord it over 



66 THE GOSPEL OF JESUS 

them; and their great ones exercise authority 
over them. But it shall not be so among you ; 
but whosoever would become great among you 
shall be your minister; and whosoever would 
be first among you shall be servant of all. For 
the Son of Man also came not to be ministered 
unto, but to minister, and to give his life a ran- 
som for many. 

97. And they went forth from thence, and were 
passing through Galilee ; and Jesus would not 

that any one should know it. For he was teach- 
ing his disciples, and saying unto them, The Son 
of Man shall be delivered up into the hands of 
men, and they shall kill him, and having been 
killed, on the third day he shall rise again. 
And they pondered the saying, questioning 
among themselves what the rising again from 
the dead might mean. And they asked him, 
saying, How do the scribes say that Elijah must 
first come? And he said unto them, Elijah in- 
deed cometh first and restoreth all things. But 
I say unto you, Elijah is come already, and they 
knew him not, but did unto him whatsoever they 
would. And how is it written of the Son of 
Man, that he should suffer many things and be 
set at nought! But they understood not the 
saying, and were afraid to ask him. 

98. And they came to Capernaum; and when 
they were in the house Jesus asked the dis- 
ciples, "What were ye reasoning on the way? 
But they held their peace, for they had dis- 
puted one with another on the way, which of 



THOU ART THE MESSIAH! 67 

them was the greatest. And he sat down, and 
called the Twelve to him, and said to them, 
Whoever would be first, he must be the lowest 
of all, and servant of all. And he called to him 
a little child, and set him by his side, in the 
midst of them, and said unto them, Verily I 
say unto you, Except ye turn back and become 
as little children, ye shall in no wise enter into 
the Kingdom of God. Whosoever therefore 
shall humble himself to be like this little child, 
the same is the greatest in the Kingdom of 
God. 

99. And mothers came bringing unto Jesus their 
little children, that he might lay his hands on 
them in blessing; and the disciples rebuked 
them. But when Jesus saw it, he was moved 
with indignation, and said unto the disciples, 
Suffer the little children to come unto me, and 
forbid them not ; for to such belongeth the King- 
dom of God. Verily I say unto you, Whosoever 
shall not receive the Kingdom of God as a little 
child shall in no wise enter therein. See that ye 
despise not one of these little ones: for I say 
unto you that in heaven their angels do always 
behold the face of my Father who is in heaven. 
And whosoever shall cause one of these little 
ones to stumble, it were better for him if a great 
mill-stone were hanged about his neck, and he 
were cast into the sea. Whosoever shall receive 
one such little child in my name, receiveth me, 
and whosoever receiveth me, receiveth not me, 
but him that sent me. 



68 THE GOSPEL OF JESUS 

100. And John came unto Jesus and said, Mas- 
ter, we saw one casting out demons in thy 

name ; and we forbade him, because he followed 
not with us. And Jesus said, Forbid him not ; 
for there is no man who shall do in my name a 
mighty work, who can at once speak evil of me. 
For he that is not against us is for us. Who- 
soever shall give you to drink a cup of cold 
water only, because ye are my disciples, verily 
I say unto you, He shall in no wise lose his 
reward. 

101. Then said Jesus unto one of his disciples, 
If thy brother sin against thee, go, show him 

his fault between thee and him alone ; if he hear 
thee, thou hast gained thy brother. Yea, if he 
sin against thee seven times in the day, and 
seven times turn again to thee, saying, I repent ; 
thou shalt forgive him. Then said Peter unto 
Jesus, Master, how oft shall my brother sin 
against me, and I forgive him? Unto these 
seven times? And Jesus said unto him, I say 
not unto thee, Until seven times ; but, Until sev- 
enty times seven. And I say unto you, When- 
ever ye stand praying, forgive, if ye have aught 
against any one. For if ye forgive men their 
trespasses, your heavenly Father will also for- 
give you. But if ye forgive not men their tres- 
passes, neither will your Father forgive your 
trespasses. Yea, if thou art offering thy gift 
at the altar, and there rememberest that thy 
brother hath aught against thee, leave there thy 
gift before the altar, and go thy way; first be 



THOU ART THE MESSIAH! 69 

reconciled to thy brother, and then come and 
offer thy gift. 

102. And Jesus said, There was a certain king, 
which would make a reckoning with his ser- 
vants. And when he had begun to reckon, one 
was brought unto him, which owed him ten 
thousand talents. And since he had not where- 
with to pay, his lord commanded him to be sold, 
and his wife, and children, and all that he had, 
and payment to be made. The servant there- 
fore fell down upon his knees before him, cry- 
ing, Lord, have patience with me, and I will 
pay thee all. Then the lord of that servant, 
being moved with compassion, released him, and 
forgave him the debt. But that servant went 
out, and found one of his fellow-servants, which 
owed him a hundred pence; and he laid hold 
on him and took him by the throat, saying, Pay 
what thou owest. So his fellow-servant fell 
down and besought him, saying, Have patience 
with me, and I will pay thee. And he would not ; 
but went and cast him into prison, till he should 
pay that which was due. So when his fellow- 
servants saw what was done, they were exceed- 
ing grieved, and came and told their lord all 
that was done. Then his lord called him unto 
him, and said to him, Thou wicked servant, I 
forgave thee all that debt, because thou be- 
soughtest me ; shouldest not thou also have had 
mercy on thy fellow-servant, even as I had 
mercy on thee? And his lord was wroth, and 
delivered him to the tormentors, till he should 



70 THE GOSPEL OF JESUS 

pay all that was due. So shall your heavenly 
Father do unto you, if ye forgive not every one 
his brother from your hearts. 

103. And as the people came unto him, Jesus 
spake unto them this parable. There was a 

certain rich man, who had a steward ; and the 
same was accused unto him that he was wasting 
his goods. And he called him and said unto 
him, What is this that I hear of thee? Eender 
the account of thy stewardship ; for thou canst 
be no longer steward. And the steward said 
within himself, What shall I do, seeing that my 
lord taketh away the stewardship from me ? 
I have not strength to dig ; to beg I am ashamed. 
I am resolved what to do, that when I am put 
out of the stewardship, they may receive me into 
their houses. And calling to him his lord's 
debtors, he said to the first, How much owest 
thou unto my lord? And he said, A hundred 
measures of oil. And he said unto him, Take 
thy bond, and sit down quickly and write fifty. 
Then said he to another, And how much owest 
thou? And he said, A hundred measures of 
wheat. He said unto him, Take thy bond, and 
write fourscore. Verily I say unto you, The 
unrighteous steward is (to be commended in 
that he did shrewdly : for the sons of this world 
are for their own generation wiser than the 
sons of the light. 

104. And as Jesus was going forth in the way, 
there ran a young man to him, and kneeled 



THOU ABT THE MESSIAH! 71 

before him, and asked him, Good Master, what 
shall I do that I may inherit eternal life ? And 
Jesus said unto him, Why callest thou me good? 
None is good save one, even God. If thou 
wouldest enter into life, thou knowest the com- 
mandments, Thou shalt not kill; thou shalt not 
commit adultery; thou shalt not steal; thou 
shalt not bear false witness; honor thy father 
and thy mother. And he said unto him, Master, 
all these things have I observed from my youth ; 
what lack I yet? And Jesus, looking upon him, 
loved him, and said unto him, One thing thou 
lackest : go, sell whatsoever thou hast, and give 
to the poor, and thou shalt have treasure in 
heaven: and come, follow me. But when the 
young man heard this saying, his countenance 
fell, and he went away sorrowful; for he had 
great possessions. 

And Jesus looked round about, and said unto 
his disciples, How hardly shall they that have 
riches enter into the Kingdom of God! It is 
easier for a camel to go through a needle's 
eye than for a rich man to enter into the King- 
dom of God. And the disciples were amazed 
at his words. But Jesus answered again, and 
said unto them, Children, how hard it is to 
enter into the Kingdom of God ! And they were 
greatly astonished, saying, Who then can be 
saved? And Jesus, looking upon them, said, 
What is impossible with men is possible with 
God. 

105. And one out of the multitude that followed 



72 THE GOSPEL OF JESUS 

said unto Jesus, Master, bid my brother divide 
the inheritance with me. But he said unto him, 
Man, who made me a judge or a divider over 
you? And he said unto them, Take heed, and 
keep yourselves from all covetousness : for a 
man's life consisteth not in the abundance of the 
things which he possesseth. And he spake a 
parable unto them, saying, The ground of a 
certain rich man brought forth plentifully : and 
he reasoned within himself, saying, What shall 
I do, because I have not where to bestow my 
fruits | And he said, This will I do : I will pull 
down my barns, and build greater; and there 
will I bestow all my corn and goods. And I 
will say to my soul, Soul, thou hast much goods 
laid up for many years; take thine ease, eat, 
drink, be merry. But God said to him, Thou 
foolish one, this night is thy soul required of 
thee ; and the things which thou hast prepared, 
whose shall they be? 

106. And Jesus said, Hear ye also this para- 
ble. There was a certain rich man, and he 
was clothed in purple and fine linen, faring 
sumptuously every day: and a certain beggar 
named Lazarus was laid at his gate, full of 
sores, and desiring to be fed with that which 
fell from the rich man's table; yea, even the 
dogs came and licked his sores. And it came 
to pass that the beggar died, and that he was 
carried away by the angels into Abraham's 
bosom : and the rich man died also, and was bur- 
ied. And in Hades he lifted up his eyes, being in 



THOU AET THE MESSIAH! 73 

torment, and saw Abraham afar off, and Laza- 
rus in his bosom. And he cried and said, 
Father Abraham, have mercy on me; send 
Lazarus that he may dip the tip of his finger in 
water, and cool my tongue ; for I am in anguish 
in this flame. But Abraham said, Son, remem- 
ber that thou in thy lifetime receivedst thy 
good things, and Lazarus in like manner evil 
things ; but now here he is comforted, and thou 
art in anguish. And besides all this, between us 
and you there is a great gulf fixed, that they 
which would pass from hence to you may not 
be able, and that none may cross over from 
thence to us. And he said, I pray thee there- 
fore, Father, that thou wouldst send him to my 
father's house; for I have five brethren; that 
he may testify unto them, lest they also come 
into this place of torment. But Abraham said, 
They have Moses and the prophets; let them 
hear them. And he said, Nay, Father Abra- 
ham : but if one go to them from the dead, they 
will repent. And he said unto him, If they 
hear not Moses and the prophets, neither will 
they be persuaded if one rise from the dead. 

107. And the Pharisees, who were lovers of 
money, heard all these things, and they scoffed 
at him. And he said unto them, Ye are they 
that justify yourselves in the sight of men ; but 
God knoweth your hearts : for that which is ex- 
alted among men is an abomination in the sight 
of God. He that is faithful in a very little is 
faithful also in much : and he that is unrighteous 



74 THE GOSPEL OF JESUS 

in a very little is unrighteous also in much. If 
ye have not been faithful in the unrighteous 
mammon, who will commit to your trust the 
true riches ? And if ye have not been faithful 
in that which is another's, who will give you 
that which is your own? 

108. And as they went in the way, a certain 
man said unto Jesus, I will follow thee whith- 
ersoever thou goest. And Jesus said unto him, 
The foxes have holes, and the birds of the 
heaven have nests; but I have not where to 
lay my head. And he said unto another, Fol- 
low me. But he said, Master, suffer me first to 
go and bury my father. Jesus said unto him, 
Leave the dead to bury their own dead; but 
go thou and publish abroad the Kingdom of 
God. And another said, 1 will follow thee, 
Master; but first suffer me to bid farewell to 
them that are at my house. But Jesus said 
unto him, No man, having put his hand to the 
plough, and looking back, is fit for the King- 
dom of God. 

109. And turning to his disciples he said, He 
that cometh unto me, and loveth father or 

mother more than me, is not worthy of me; 
and he that loveth son or daughter more than 
me is not w r orthy of me. Verily I say unto you, 
There is no man that hath left house, or breth- 
ren, or sisters, or mother, or father, or chil- 
dren, or lands, for my sake, and for the gos- 
pel's sake, but he shall receive a hundredfold 



THOU ART THE MESSIAH! 75 

now in this time, with persecutions ; and in the 
world to come eternal life. But many that are 
first shall be last; and the last first. Woe unto 
the world because of occasions of stumbling! 
It must needs be that the occasions come; but 
woe unto him through whom they come. Yea, 
if thy right eye cause thee to stumble, pluck 
it out and cast it from thee ; it is good for thee 
to enter into the Kingdom of God with one 
eye, rather than having two eyes to be cast 
into the fire of Gehenna. And if thy right 
hand cause thee to stumble, cut it off and cast it 
from thee ; it is good for thee to enter into life 
maimed, rather than having thy two hands to 
go into the eternal fire. And if thy foot cause 
thee to stumble, cut it off; it is good for thee to 
enter into life halt, rather than having thy 
two feet to be cast into Gehenna. 
110. In that very hour there came certain Phar- 
isees, saying to Jesus, Get thee out, and go 
hence, for Herod would fain kill thee. And he 
said unto them, Go and say to that fox, Be- 
hold, I cast out devils and perform cures today 
and tomorrow, and the third clay I am per- 
fected. Howbeit I must go on my way today 
and tomorrow and the day following: for it 
cannot be that a prophet perish out of Jeru- 
salem. 




CHAPTER VII 
THE JOURNEY TO JERUSALEM 

ND he arose from thence, and departed 
from Galilee, and set his face stead- 
fastly to go to Jerusalem, for the 
Passover was at hand. And with him 
there went also the Twelve and certain women 
who had been healed of evil spirits and infirm- 
ities, Mary that was called Magdalene, from 
whom seven devils had gone out, and Joanna 
the wife of Chuza, Herod's steward, and Su- 
sanna, and many others, who ministered unto 
them of their substance. 

112. Now as they went on their way, Jesus 
entered into a certain village; and a certain 
woman named Martha received him into her 
house. And she had a sister called Mary, who 
sat at Jesus' feet and heard his word. But 
Martha was cumbered about much serving ; and 
she came to him, and said, Master, dost thou 
not care that my sister did leave me to serve 
alone? Bid her therefore that she help me. 
But Jesus answered and said unto her, Martha, 
Martha, thou art anxious and troubled about 
many things: but one thing is needful. Mary 
hath chosen the good part, which shall not be 
taken away from her. 

76 



THE JOURNEY TO JERUSALEM 77 

113. And as they were in the way, going up to 
Jerusalem, Jesus went before the disciples, 

and they, as they followed, went in wonder and 
in awe, for they understood him not. And he 
took the Twelve apart, and began again to tell 
them the things that were to happen to him, 
saying, Behold, we go up to Jerusalem, and all 
the things that are written through the prophets 
shall be fulfilled upon the Son of Man. For 
the chief priests and scribes shall condemn him 
to death, and shall deliver him up unto the 
Gentiles to mock and scourge and crucify. But 
the third day he shall be raised up. Yet the 
disciples understood not these things ; and this 
saying was hid from them. 

114. And it came to pass, as they went on their 
way, that they passed along the borders of 

Galilee and Samaria. And Jesus sent messen- 
gers before his face ; and they went, and entered 
into a village of the Samaritans, to make ready 
for him. But they did not receive him, because 
his face was toward Jerusalem. And when his 
disciples James and John saw this, they said, 
Master, wilt thou that we bid fire to come down 
from heaven, and consume them? But he 
turned, and rebuked them. And they w r ent to 
another village. 

115. And on the morrow, as they took up their 
journey, Jesus said to his disciples, A cer- 
tain man was going down from Jerusalem to 
Jericho ; and he fell among robbers, which both 



78 THE GOSPEL OF JESUS 

stripped him and beat him, and departed, leav- 
ing him half dead. And by chance a certain 
priest was going down that way: and when he 
saw him, he passed by on the other side. And 
in like manner a Levite also, when he came to 
the place, and saw him, passed by on the other 
side. But a certain Samaritan, as he journeyed, 
came where he was; and when he saw him, he 
was moved with compassion, and came to him, 
and bound up his wounds, pouring on them oil 
and wine ; and he set him on his own beast, and 
brought him to an inn, and took care of him; 
and on the morrow he took out two shillings, 
and gave them to the host, and said, Take care 
of him; and whatsoever thou spendest more, I, 
when I come back again, will repay thee. 
"Which of these three, think ye, proved neighbor 
unto him that fell among the robbers? 

116. And they came to Jericho : and as they en- 
tered the city, behold a man called by name 
Zacchaeus ; and he was a chief tax-gatherer, and 
he was rich. And he sought to see Jesus who 
he was; and he could not for the crowd, be- 
cause he was little of stature. And he ran on 
before, and climbed up into a sycamore tree to 
see him; for he was to pass that way. And 
when Jesus came to the place, he looked up, 
and said unto him, Zacchaeus, make haste and 
come down ; for today I must abide at thy house. 
And he made haste, and came down, and re- 
ceived him joyfully. And when they saw it, 
they all murmured, saying, He is gone in to 



THE JOUENEY TO JERUSALEM 79 

lodge with a man that is a sinner. And Zac- 
chaeus stood, and said unto Jesus, Behold, Mas- 
ter, the half of my goods will I give to the poor ; 
and if I have wrongfully exacted aught of any 
man, I will restore fourfold. And Jesus said 
unto him, Today is salvation come to this house, 
forasmuch as thou also art a son of Abraham. 

117. And on the morrow, as Jesus went out 
from Jericho, with his disciples and a great 
multitude, a blind beggar, by name Bartimaeus, 
was sitting by the wayside. And hearing a 
multitude going by, he inquired what this meant. 
And they told him, Jesus of Nazareth passeth 
by. And when he heard that it was Jesus the 
Nazarene, he began to cry out and say, Jesus, 
have mercy on me ! And they that went before 
rebuked him, that he should hold his peace ; but 
he cried out the more, a great deal, Have mercy 
on me! And Jesus stood still, and said, Call 
ye him. And they called the blind man, saying 
unto him, Be of good cheer ; rise, he calleth thee. 
And he, casting away his garment, sprang up 
and came to Jesus. And Jesus said, What wilt 
thou that I should do unto thee ? And the blind 
man said unto him, Master, that I may receive 
my sight. And Jesus said unto him, Go thy 
way; thy faith hath made thee whole. And 
straightway he received his sight, and followed 
Jesus in the way, glorifying God. 



CHAPTEE VIII 
TEACHING DAILY IN THE TEMPLE 




ND when they drew near unto Jerusa- 
lem, unto Bethphage and Bethany, at 
the Mount of Olives, Jesus sent two 
of his disciples, and said unto them, 
Go your way into the village that is over against 
you: and straightway as ye enter into it, ye 
shall find a colt tied, whereon no man ever yet 
sat ; loose him, and bring him. And if any one 
say unto you, Why do ye this? say ye, The 
Master hath need of him; and straightway he 
will send him back hither. And they went and 
found a colt tied at the door without in the 
open street; and they loosed him. And cer- 
tain of them that stood there said unto them, 
What do ye, loosing the colt? And they said 
unto them even as Jesus had said: and they let 
them go. And they brought the colt unto Jesus, 
and cast on him their garments; and he took 
his seat upon him, and many spread their gar- 
ments upon the way; and others green leaves 
which they had cut from the fields. And they 
that went before, and they that followed, cried, 
Hosanna! Blessed is he that cometh in the 
name of the Lord! Blessed is the kingdom that 

80 



TEACHING IN THE TEMPLE 81 

cometh, the kingdom of our father David ! Ho- 
sanna in the highest! And as he entered into 
Jerusalem, all the city was stirred, saying, Who 
is this? And the multitude said, This is the 
prophet, Jesus from Nazareth of Galilee. And 
he went into the temple ; and when he had looked 
round about upon all things, it being now even- 
tide, he went out unto Bethany with the Twelve. 

119. Now Jesus lodged in Bethany in the house 
of Simon the leper, and as he sat at meat, 

there came a woman having an alabaster cruse 
of ointment of spikenard, very costly; and she 
brake the cruse and poured it over his head. 
But there were some that had indignation among 
themselves, saying, To what purpose hath this 
waste of ointment been made? For this oint- 
ment might have been sold for above three hun- 
dred shillings, and given to the poor. And they 
murmured against her. But Jesus said, Let 
her alone; why trouble ye her? She hath 
wrought a good work on me. For ye have the 
poor always with you, and whensoever ye will 
ye can do them good: but me ye have not 
always. She hath done what she could: she 
hath anointed my body beforehand for the 
burying. 

120. And on the morrow, when they were come 
out of Bethany and were returning to the city, 

Jesus saw a fig tree afar off having leaves: 
and he came if haply he might find anything 
thereon. But when he came to it, he found noth- 



82 THE GOSPEL OF JESUS 

ing but leaves. And turning to his disciples, he 
spake this parable. A certain man had a fig 
tree planted in his vineyard ; and he came seek- 
ing fruit thereon, and found none. And he 
said unto the vinedresser, Behold these three 
years, I come seeking fruit on this fig tree, and 
find none. Cut it down; why doth it cumber 
the ground ? And he answering said unto him, 
Lord, let it alone this year also, till I shall 
dig about it, and enrich it ; and if it bear fruit 
henceforth, well; but if not, thou shalt cut it 
down. 

121. And they came to Jerusalem: and Jesus 
entered into the temple, and began to cast out 

them that sold and them that bought in the 
temple, and overthrew the tables of the money- 
changers, and the seats of them that sold doves ; 
and he would not suffer that anv man should 
carry a vessel through the temple. And he said 
unto them, Is it not written, 

My house shall be called a house of prayer for all the 
nations'? 

but ye have made it a den of robbers. And the 
chief priests and the scribes heard it, and sought 
how they might destroy him: for they feared 
him, for all the multitude was astonished at 
his teaching and hung upon him, listening. And 
when evening came, he went forth out of the 
city, and lodged in the mount that is called 
Olivet. 

122. And on the morrow they came again to 



TEACHING IN THE TEMPLE 83 

Jerusalem; and as Jesus was walking in the 
temple, there came to him the chief priests, 
and the scribes, and the elders; and they said 
unto him, By what authority doest thou these 
things? or who gave thee this authority to do 
these things? And Jesus said unto them, I 
will ask you one question, and answer me, and 
I will tell you by what authority I do these 
things. The baptism of John, was it from 
heaven, or from men? answer me. And they 
reasoned with themselves, saying, If we shall 
say, From heaven, he will say, Why then did 
ye not believe him? But should we say, From 
men, all the people will stone us: for they are 
persuaded that John was a prophet. And they 
answered Jesus and said, We know not. And 
Jesus said unto them, Neither tell I you by what 
authority I do these things. 

But what think ye? A man had two sons; 
and he came to the first, and said, Son, go work 
to-day in the vineyard. And he answered and 
said, I will not ; but afterward he repented him- 
self, and went. And he came to the second, and 
said likewise. And he answered and said, I go, 
sir: and went not. Which of the two did the 
will of his father? They said, The first. Jesus 
said unto them, Verily I say unto you, that the 
tax-gatherers and the harlots go into the King- 
dom of God before you. For John came unto 
you in the way of righteousness, and ye believed 
him not; but the tax-gatherers and the harlots 
believed him; and ye, when ye saw it, did not 



84 THE GOSPEL OF JESUS 

even repent yourselves afterward, that ye might 
believe him. The law and the prophets were 
until John ; from the days of John until now the 
Kingdom of God suffer eth violence, and violent 
men take it by force. 

123. Whereunto shall I liken this generation? 
It is like unto children sitting in the market- 
place, which call unto their fellows, and say, 
We piped unto you, and ye did not dance; we 
wailed, and ye did not mourn. For John came 
neither eating nor drinking, and they say, He 
hath a devil ! Then came one eating and drink- 
ing, and they say, Behold, a gluttonous man, and 
a winebibber, a friend of publicans and sinners ! 
And Wisdom is justified of her children. 

124. For thus said the Wisdom of God, Behold 
I send unto you prophets and wise men and 

messengers. Some of them ye scourge in your 
synagogues, and persecute from city to city; 
and some of them ye put to death: that upon 
you may come all the righteous blood shed upon 
the earth, from the blood of Abel the righteous 
unto the blood of Zachariah, whom ye slew be- 
tween the sanctuary and the altar; yea, I say 
unto you, it shall be required of this genera- 
tion. Jerusalem, Jerusalem, which killest the 
prophets, and stonest them that are sent unto 
thee! How often would I have gathered thy 
children together, even as a hen gathereth her 
chickens under her wings, and ye would not! 
Behold, your house is left unto yourselves ! For 



TEACHING IN THE TEMPLE 85 

ye shall not see me henceforth, till ye shall say, 
Blessed is he that cometh in the name of the 
Lord. 

125. And when the chief priests and the Phari- 
sees heard these words, they sought to lay 

hold on Jesus; but they feared the multitude, 
because they all took him for a prophet. And 
the common people heard him gladly. 

126. And standing in the temple, Jesus spake 
this parable concerning certain which trusted 

in themselves that they were righteous, and set 
all others at naught. Two men went up into 
the temple to pray ; the one a Pharisee, and the 
other a tax-gatherer. The Pharisee stood and 
prayed thus with himself: God, I thank thee 
that I am not as the rest of men, extortioners, 
anjust, adulterers, or even as this tax-gatherer. 
I fast twice in the week ; I give tithes of all that 
I get. But the tax-gatherer standing afar off, 
would not lift up so much as his eyes unto 
heaven, but smote his breast, saying, God, be 
merciful to me a sinner. I say unto you, This 
man went down to his house justified rather 
than the other: for every one that exalteth him- 
self shall be humbled ; but he that humbleth him- 
self shall be exalted. 

127. Now there were sent unto Jesus certain of 
the Pharisees and of the Herodians as spies, 

who feigned themselves to be righteous, that 
they might ensnare him in his talk, so as to de- 
liver him up to the rule and the authority of the 



83 THE GOSPEL OF JESUS 

governor. And when they came to him in the 
temple, they said, Master, we know that thou 
art true, and carest not for any one; for thou 
regardest not the person of men, but of a truth 
teachest the way of God. Tell us, therefore, 
What thinkest thou? Is it lawful for us to give 
tribute to Caesar, or not ? Shall we give, or shall 
we not give? But he, perceiving their crafti- 
ness, said unto them, Show me the tribute money. 
And they brought unto him a denarius. And he 
said unto them, Whose image and superscription 
is this ? And they said, Caesar 's. Then said he 
unto them, Eender unto Caesar the things that 
are Caesar's, and unto God the things that are 
God's. And they were not able to take hold of 
the saying before the people; and they mar- 
velled at his answer, and held their peace, and 
went every man unto his own house. But Jesus 
went out unto the Mount of Olives. 
128. And early in the morning Jesus came again 
into the temple, and all the people came unto 
him; and he sat down, and taught them. And 
the scribes and the Pharisees brought a woman 
taken in adultery; and having set her in the 
midst, they said unto him, Master, this woman 
hath been taken in adultery, in the very act. 
Now in the law Moses commanded us to stone 
such ; what then sayest thou of her ? And this 
they said, trying him, that they might have 
whereof to accuse him. But Jesus stooped 
down, and with his finger wrote on the ground. 



TEACHING IN THE TEMPLE 87 

But when they continued asking him, he lifted 
himself up, and said unto them, He that is with- 
out sin among you, let him first cast a stone at 
her. And again he stooped down, and with his 
finger wrote on the ground. And they, when 
they heard it, went out one by one, beginning 
from the eldest, even unto the last; and Jesus 
was left alone, and the woman, where she was, in 
the midst. And Jesus lifted up himself, and 
said unto her, Woman, where are they? did no 
man condemn thee? And she said, No man, 
Master. And Jesus said, Neither do I condemn 
thee : go thy way ; from henceforth sin no more. 
129. Then came unto Jesus certain of the Sad- 

ducees, who say that there is no resurrection ; 
and they asked him, saying, Master, Moses 
wrote unto us, If a man's brother die, and leave 
a wife behind him, and leave no child, that his 
brother shall marry his wife, and raise up seed 
unto his brother. There were therefore seven 
brethren; and the first took a wife, and dying, 
left no seed ; and the second took her, and died, 
leaving no seed behind him ; in like manner the 
third also, unto the seventh. Last of all the 
woman also died. In the resurrection, there- 
fore, whose wife shall she be of the seven? For 
they all had her. 

And Jesus said unto them, Is it not for this 
cause that ye err, that ye know neither the Scrip- 
tures, nor the power of God? The sons of this 
world marry, and are given in marriage; but 



88 THE GOSPEL OF JESUS 

they that are accounted worthy to attain to that 
world, and the resurrection from the dead, 
neither marry nor are given in marriage; for 
neither do they die any more ; for they are like 
the angels of heaven. But as touching the dead, 
that they are raised, have ye not read in the 
book of Moses, in the passage concerning the 
Bush, how God spoke unto him, saying, 

I am the God of Abraham, and the God of Isaac, and the 
God of Jacob? 

God is not the God of the dead, but of the living. 

130. And the Pharisees, hearing them question- 
ing together, and knowing that Jesus had an- 
swered them well, gathered themselves together. 
And one of them, a scribe, put to him a question, 
trying him : Master, which is the first command- 
ment in the law? Jesus answered, The first is, 
Hear, Israel, the Lord our God, the Lord is 
one ; and thou shalt love the Lord thy God with 
all thy heart, and with all thy soul, and with all 
thy mind, and with all thy strength. And the 
second is this, Thou shalt love thy neighbor as 
thyself. On these two commandments hangeth 
the whole law, and the prophets, and there is no 
other commandment greater than these. And 
the scribe said unto him, Of a truth, Master, 
thou hast well said that God is one, and that 
there is none other ; and to love him with all the 
heart, and with all the understanding, and with 
all the strength, and to love one's neighbor as 
oneself, is much more than all whole burnt-offer- 



TEACHING IN THE TEMPLE 8i* 

ings and sacrifices. And when Jesus saw that 
he answered wisely, he said unto him, Thou art 
not far from the Kingdom of God. 

131. And no man after that dared ask Jesus any 
question. Therefore as he taught in the tem- 
ple, the Pharisees being gathered together, 
he put unto them a question, saying, "What think 
ye of Messiah? Whose son is he? They said 
unto him, David's son. He said unto them, How 
then doth David in the Spirit call him Lord, 
saying, 

Jehovah said unto my Lord, 

Sit thou on my right hand, 

Till I make thine enemies the footstool of thy feet. 

If David then calleth him Lord, how is he his 
son? And no one was able to answer him a 
word. 

132. And Jesus sat down over against the treas- 
ury, and beheld how the multitude cast money 

into the treasury; and many that were rich cast 
in much. And there came a poor widow, and 
she cast in two mites, which make a farthing. 
And he called unto him his disciples, and said 
unto them, Verily I say unto you, This poor 
widow cast in more than all they which are cast- 
ing into the treasury; for they all did cast in 
of their superfluity, but she out of her want did 
cast in all that she had, even all her living. 

133. Now on that day spake Jesus to the multi- 
tudes, and to his disciples, saying, Beware of 

the Pharisees and scribes, who desire to walk 



90 THE GOSPEL OF JESUS 

in long robes, and make broad their phylacteries, 
and enlarge the fringes of their garments, that 
love salutations in the market-places, and the 
chief seats in the synagogues, and the chief 
places at feasts; that devour widows' houses, 
and for a pretence make long prayers. 

Yea, woe unto you, scribes, Pharisees, hypo- 
crites! because ye shut the Kingdom of God 
against men: for ye enter not in yourselves, 
neither will ye suffer them that are entering in 
to enter. 

Woe unto you, scribes and Pharisees, hypo- 
crites ! for ye compass sea and land to make one 
proselyte; and when he is become so, ye make 
him twofold more a son of Gehenna than your- 
selves. 

Woe unto you, ye blind guides, which say, 
Whosoever shall swear by the temple, it is noth- 
ing; but whosoever shall swear by the gold of 
the temple, his oath is binding. Ye fools and 
blind; for which is greater, the gold, or the 
temple that hath sanctified the gold? And, 
Whosoever shall swear by the altar, it is noth- 
ing ; but whosoever shall swear by the gift that 
is upon it, his oath is binding. Ye blind! for 
which is greater, the gift, or the altar that sanc- 
tifieth the gift? He therefore that sweareth by 
the altar sweareth by it and by all things 
thereon. And he that sweareth by the temple, 
sweareth by it, and by him that dwelleth therein. 

Woe unto you, scribes and Pharisees, hypo- 
crites ! for ye tithe mint and anise and cummin, 



TEACHING IN THE TEMPLE 91 

and have left undone the weightier matters of 
the law, justice, and mercy, and faith ; but these 
ye ought to have done, and not to have left the 
other undone. Ye blind guides, which strain 
out the gnat, and swallow the camel. 

Woe unto you, scribes and Pharisees, hypo- 
crites ! for ye cleanse the outside of the cup and 
of the platter, but within they are full from 
extortion and excess. Thou blind Pharisee, 
cleanse first the inside of the cup and of the plat- 
ter, that the outside thereof may become clean 
also. 

"Woe unto you, scribes and Pharisees, hypo- 
crites! for ye are like unto whited sepulchres, 
which outwardly appear beautiful, but inwardly 
are full of dead men's bones, and of all un- 
cleanness. Even so ye also outwardly appear 
righteous unto men, but inwardly ye are full 
of hypocrisy and iniquity. 

Woe unto you, scribes and Pharisees, hypo- 
crites ! for ye build the sepulchres of the proph- 
ets, and garnish the tombs of the saints, and 
say, If we had been in the days of our fathers, 
we should not have been partakers with them 
in the blood of the prophets. Wherefore ye 
witness to yourselves, that ye are sons of them 
that slew the prophets. Fill ye up then the 
measure of your fathers ! 



CHAPTER IX 

THE LAST WORDS 




ND Jesus went forth from the temple. 
And as he went on his way, one of his 
disciples said unto him, Master, be- 
hold what manner of stones and what 
manner of buildings ! And Jesus said unto him, 
Seest thou these great buildings ? there shall not 
be left here one stone upon another, which shall 
not be thrown down. 

And as he sat on the Mount of Olives, over 
against the temple, Peter and James and John 
and Andrew came unto him, and asked him 
privately, Tell us, when shall these things be, 
and what shall be the sign when all these things 
are about to be accomplished? And he an- 
swered and said unto them, The Kingdom of 
God cometh not with observation; neither shall 
they say, Lo, here! or Lo, there! for as the 
lightning lighteneth out of the one part under 
the heaven and shineth unto the other part under 
the heaven, even so, of a sudden, behold, the 
Kingdom of God shall be among you. Verily 
I say unto you, This generation shall not pass 
away until all these things be accomplished. 
Heaven and earth shall pass away; but my 

92 



THE LAST WORDS 93 

words shall not pass away. But of that day 
or that hour knoweth no man, not even the 
angels in heaven, neither the Son of Man, but 
the Father only. As it came to pass in the 
days of Noah, even so shall be the coming of the 
Son of Man. For in those days which were be- 
fore the flood, they were eating and drinking, 
marrying and giving in marriage, until the day 
that Noah entered into the ark, and they knew 
not, until the flood came and took them all away. 
Likewise also as it came to pass in the days of 
Lot ; they were eating and drinking, buying and 
selling, planting and building; but in the day 
that Lot went out from Sodom, it rained fire 
and brimstone from heaven, and destroyed them 
all. After the same manner shall it be in the 
day that the Son of Man is revealed. 

Take ye heed therefore, watch and pray; for 
ye know not when the time is. Lest haply, your 
hearts be overcharged with surfeiting and the 
cares of this life, and that day come upon you 
suddenly as a snare ; for so it shall come upon 
all them that dwell on the face of all the earth. 
But watch ye at every season, making suppli- 
cation, that ye may prevail to escape all these 
things that shall come to pass, and to stand 
before the Son of Man. For verily I say unto 
you, That day shall come as a thief in the night. 
Bnt know this, that if the master of the house 
had known in what hour the thief was coming, 
he would have watched, and would not have let 
his house be broken through. Be ye also ready. 



94 THE GOSPEL OF JESUS 

for in an hour that ye think not the Son of 
[Man cometh. 

135. For it is as when a man sojourning in an- 
other country, having left his house, and given 
authority to his servants, to each one his work, 
commanded also the porter to watch. Watch 
therefore ; for ye know not when the lord of the 
house cometh, whether at even, or at midnight, 
or at cockcrowing, or in the morning; lest com- 
ing suddenly he find you sleeping. And what 
I say unto you, I say unto all, Watch. Who then 
is the faithful and wise steward, whom his lord 
shall set over his household, to give them their 
portion of food in due season? Blessed is that 
servant, whom his lord when he cometh shall 
find so doing. Of a truth I say unto you, that 
he will set him over all that he hath. But if 
that servant shall say in his heart, My lord de- 
layeth his coming, and shall begin to beat the 
menservants and the maidservants, and to eat 
and drink, and to be drunken; the lord of that 
servant shall come in a day when he expecteth 
not, and in an hour when he knoweth not, and 
shall cut him asunder, and "appoint his portion 
with the unfaithful. And that servant which 
knew his lord's will and made not ready, nor 
did according to his will, shall be beaten with 
many stripes; but he that knew not, and did 
things worthy of stripes, shall be beaten with 
few stripes. And to whomsoever much is given, 
of him shall much be required; and to whom 



THE LAST WORDS 95 

they commit much, of him will they ask the 
more. 

136, Or, again, a man, going into another coun- 
try, called his own servants, and delivered 
unto them his goods. Unto one he gave five 
talents, to another two, to another one ; to each 
according to his several ability; and he went 
on his journey. Straightway he that received 
the five talents went and traded with them, and 
made other five talents. In like manner he also 
that received two gained other two. But he that 
received one went away and digged in the earth, 
and hid his lord's money. Now after a time the 
lord of those servants returned, and would hold 
a reckoning with them. And he that had re- 
ceived five talents came and brought other five 
talents, saying, Lord, thou deliveredst unto me 
five talents ; lo, I have gained other five talents. 
His lord said unto him, Well done, good and 
faithful servant: thou hast been faithful over a 
few things, I will set thee over many things: 
enter thou into the joy of thy lord. 

And he also that had received the two talents 
came and said, Lord, thou deliveredst unto me 
two talents : lo, I have gained other two talents. 
His lord said unto him, Well done, good and 
faithful servant; thou hast been faithful over 
a few things, I will set thee over many things : 
enter thou into the joy of thy lord. 

And he also that had received the one talent 
came and said, Lord, I knew thee that thou art 



96 THE GOSPEL OF JESUS 

a hard man, reaping where thou didst not sow, 
and gathering where thou didst not scatter ; and 
I was afraid, and went away and hid thy talent 
in the earth : lo, thou hast thine own. But his 
lord answered and said unto him, Thou wicked 
and slothful servant, thou knewest that I reap 
where I sowed not, and gather where I did not 
scatter ; thou oughtest therefore to have put my 
money to the bankers, and at my coming I should 
have received back mine own with interest. 
Take ye away therefore the talent from him, and 
give it unto him that hath the ten talents. For 
unto every one that hath shall be given, and he 
shall have abundance; but from him that hath 
not, even that which he hath shall be taken 
away. 

137. Let your loins be girded about, and your 
lamps burning ; and be ye like unto men look- 
ing for their lord, when he shall return from 
the marriage feast; that, when he cometh and 
knocketh, they may straightway open unto him. 
Blessed are those servants, whom the lord when 
he cometh shall find watching. Watch, there- 
fore, for ye know not the day nor the hour. 
Hear ye also this parable. There were ten 
virgins, who took their lamps, and went forth 
to meet the bridegroom. And five of them 
were foolish, and five were wise. For the fool- 
ish, when they took their lamps, took no oil with 
them; but the wise took oil in their vessels with 
their lamps. Now while the bridegroom tarried, 
they all slumbered and slept. But at midnight 



THE LAST WORDS 97 

there was a cry, Behold, the bridegroom ! Come 
ye forth to meet him! Then all those virgins 
arose, and trimmed their lamps. And the fool- 
ish said unto the wise, Give us of your oil ; for 
our lamps are going out. But the wise an- 
swered, saying, Peradventure there will not be 
enough for us and you: go ye rather to them 
that sell, and buy for yourselves. And while 
they went away to buy, the bridegroom came; 
and they that were ready went in with him to 
the marriage feast : and the door was shut. Aft- 
erward came also the other virgins, saying, 
Lord, Lord, open to us. But he answered and 
said, Verily I say unto you, I know you not. 

138. Strive that ye enter in by the narrow 
gate; for wide is the gate that leadeth to 

destruction, and many are they that enter in 
thereby. But narrow is the gate that leadeth 
unto life, and few are they that find it. Not 
every one that saith unto me, Lord, Lord, shall 
enter into the Kingdom of God, but he that 
doeth the will of my Father who is in heaven. 
Many will say to me in that day, Lord, Lord, 
did we not eat and drink in thy presence, and 
didst thou not teach in our streets? And did 
we not prophesy in thy name, and in thy name 
do many mighty works? And then will I pro- 
fess unto them, I never knew you : depart from 
me, all ye that work iniquity. 

139. For when the Son of Man shall come in his 
glory and all the angels with him, then shall he 



98 THE GOSPEL OF JESUS 

sit on the throne of his glory; and before him 
shall be gathered all the nations. And he shall 
separate them one from another, as the shep- 
herd separateth the sheep from the goats ; and 
he shall set the sheep on his right hand, but 
the goats on the left. Then shall the King say 
unto them on his right hand, Come, ye blessed 
of my Father, inherit the Kingdom prepared 
for you from the foundation of the world : for I 
was anhungered, and ye gave me meat; I was 
thirsty, and ye gave me drink; I was a stranger, 
and ye took me in ; naked, and ye clothed me ; 
I was sick and ye visited me; I w T as in prison, 
and ye came unto me. Then shall the righteous 
answer him, saying, Lord, when saw we thee 
anhungered, and fed thee? or athirst and gave 
thee drink? And when saw we thee a stranger, 
and took thee in? or naked, and clothed thee? 
And when saw we thee sick, or in prison, and 
came unto thee? And the King shall answer 
and say unto them, Verily I say unto you, Inas- 
much as ye did it unto one of these my brethren, 
even these least, ye did it unto me. Then shall 
he say also unto them on the left hand, Depart 
from me, ye cursed, into the eternal fire which 
is prepared for the devil and his angels ; for I 
was anhungered, and ye gave me no meat ; I was 
thirsty, and ye gave me no drink; I was a 
stranger, and ye took me not in ; naked, and ye 
clothed me not ; sick, and in prison, and ye vis- 
ited me not. Then shall they also answer, say- 
ing, Lord, when saw we thee anhungered, or 



THE LAST WOKDS 99 

athirst, or a stranger, or naked, or sick, or in 
prison, and did not minister unto thee? Then 
shall he answer them, saying, Verily I say unto 
you, inasmuch as ye did it not unto one of these 
least, ye did it not unto me. 







i 



CHAPTER X 

JESUS LIFTED UP 

OW after two days was the Passover 
and the feast of Unleavened Bread. 
Therefore on that day gathered to- 
gether the chief priests and the elders 
of the people and the scribes, unto the court of 
the high priest, whose name was Caiaphas ; and 
they took counsel together how they might take 
Jesus by craft and put him to death. But they 
said, Not during the feast, lest there should be a 
tumult of the people. And there came unto 
them Judas Iscariot, one of the Twelve, and took 
counsel with the chief priests and elders, how 
he might deliver Jesus unto them. And they 
were glad, and promised to give him money. 
And he sought convenient opportunity how he 
might deliver him unto them in the absence of 
the multitude. 

141. Now when it was evening on that day, 
Jesus sat down to meat with the Twelve. 
And as they were eating, he said, Verily I say 
unto you, One of you shall betray me. And 
they were exceeding sorrowful, and began to say 
unto him one by one, Is it I, Master? But he 

answered and said, It is one of the Twelve, one 

loo 



JESUS LIFTED UP 101 

that eateth with me, and dippeth his hand with 
me in the dish. The Son of Man goeth, even as 
it is written of him; but woe unto that man 
through whom he is betrayed! Good were it 
for that man if he had not been born. 

142. And Jesus said unto them, "With desire did 
I desire to eat this Passover with you before 
I should suffer ; but now I shall not eat it until 
it be fulfilled in the Kingdom of God. Nor 
shall I drink any more of the fruit of the vine 
from henceforth, until that day when I drink 
it new with you in the Kingdom of God. 

And he took bread, and when he had given 
thanks, he brake it, and gave to them, and said, 
This is my body. And he poured out wine, 
and took the cup and gave thanks, and gave to 
them, saying, This is my blood, poured out for 
many. 

And when they had sung a hymn, they arose 
and went forth to the Mount of Olives, where 
they lodged by night. And as they went, Jesus 
said unto them, All ye shall be offended in me 
this night: even as it is written, 

I will smite the shepherd, and the sheep shall be scattered 
abroad. 

But Peter said unto him, If all shall be offended, 
yet will not I. With thee I am ready to go both 
to prison and to death. Jesus said unto him, 
Verily I say unto thee, that thou this night, 
before the cock crow, shalt deny me. But Peter 
spake exceeding vehemently, Even if I must die 



102 THE GOSPEL OF JESUS 

with thee, I will not deny thee. Likewise also 
said all the disciples. But Jesus said unto 
Peter, Simon, Simon, behold Satan asked to have 
thee, that he might sift thee as wheat ; but I have 
made supplication for thee, that thy faith fail 
not. And do thou, when thou hast turned again, 
establish thy brethren. 

144. And Jesus said unto the disciples, When I 
sent you forth without purse or wallet, lacked 

ye anything? And they said, Nothing. And he 
said unto them, But now, he that hath a purse 
let him take it, and likewise a wallet: and he 
that hath none, let him sell his mantle, and buy 
a sword. And they said, Master, behold, here 
are two swords. And he said unto them, It is 
enough. 

145. And they came, as their custom was, to the 
Mount of Olives, to a place called Gethsemane. 

And he said unto his disciples, Abide ye here, 
while I go yonder and pray. And he took with 
him Peter and James and John; and he began 
to be greatly moved and sore troubled. And he 
said unto them, My soul is exceeding sorrow- 
ful, even unto death; remain ye here and keep 
watch with me. And he went forward a little 
and fell on his face upon the ground, and prayed, 
saying, Father, if it be possible, let this cup pass 
from me. And when he arose from his prayer, 
he came to the disciples, and found them sleep- 
ing. And he said unto Peter, Simon, sleepest 
thou? Couldst thou not watch with me one 



JESUS LIFTED UP 103 

hour? Be watchful and pray, that ye come not 
into trial. Your spirit indeed is willing, but 
the flesh is weak. And again a second time he 
went away and prayed, Father, all things are 
possible with thee; if thou be willing, remove 
this cup from me. And again he came, and 
found them sleeping, for their eyes were very 
heavy ; and they knew not what to answer him. 
And a third time he left them, and went away, 
and prayed, saying, Father, if this cup cannot 
pass away, except I drink it, then, my Father, 
not what I will, but what thou wilt, be done. 
And he arose and came to the disciples, and said, 
Sleep on now and take your rest. Then he 
looked up, and said, The hour is come ; the Son 
of Man is betrayed into the hands of lawless 
men. Arise, let us go forward ; behold, he that 
betrayeth me has come. 

146. While he was yet speaking, came Judas, 
one of the Twelve, and with him a company 
with swords and staves, sent from the chief 
priests and scribes and elders. Now the traitor 
had given them a sign, saying, Whomsoever I 
shall kiss, that is he; take him and lead him 
away safely. And immediately he came up 
to Jesus and said, Hail, Master, and kissed him. 
And Jesus said unto him, Judas, betrayest thou 
me with a kiss? Do that for which thou art 
here. Then they laid hands on him, and took 
him. And when his disciples saw what would 
follow, they said, Master, shall we smite with 
the sword? And one of them drew his sword 



104 THE GOSPEL OF JESUS 

and smote the high priest's servant and struck 
off his ear. Then Jesus said unto him, Put up 
again thy sword into its sheath; all they that 
take the sword shall perish with the sword. 
And he said unto the band, Are ye come out as 
against a robber, with swords and staves to 
seize me? I was daily with you in the temple 
teaching, and ye took me not. But this is your 
hour, and the power of darkness. And all this 
is come to pass, that the Scriptures might be ful- 
filled. Then all the disciples left Jesus and fled. 

147. And they led Jesus away unto Caiaphas the 
high priest ; and there came together with him 
all the chief priests and the elders and the 
scribes. And the whole council sought witness 
against Jesus to put him to death; and found 
it not. For many bare false witness against 
him, and their witness agreed not together. 
And there stood up certain, and bare false wit- 
ness against him, saying, We heard him say, I 
will destroy this temple that is made with hands, 
and in three days I will build another made with- 
out hands. And not even so did their witness 
agree together. And the high priest stood up 
in the midst, and asked Jesus, saying, Answer- 
est thou nothing? what is it which these wit- 
ness against thee? But he held his peace and 
answered nothing. Again the high priest asked 
him, and said unto him, Art thou the Messiah, 
the Son of the Blessed? And Jesus said, I am; 
and ye shall see the Son of Man sitting at the 
right hand of the Almighty, and coming with th§ 



JESUS LIFTED UP 105 

clouds of heaven. Then the high priest rent 
his clothes, and said, What further need have 
we of witnesses? Ye have heard the blas- 
phemy: what think ye? And they all con- 
demned him to be worthy of death. And the 
men that held Jesus began to mock him and spit 
in his face, and to smite him with their hands. 
And they blindfolded him, and said, Prophesy 
unto us, thou Messiah; who is he that struck 
thee? 

148. Now Peter had followed Jesus afar off, 
even within, into the court of the high priest. 
And he was sitting with the officers, and warm- 
ing himself at the fire. And there came one of 
the maids of the high priest ; and seeing Peter 
warming himself, she looked upon him, and said, 
Thou also wast with the Nazarene, Jesus. But 
he denied, saying, I neither know, nor under- 
stand what thou sayest ; and he went out into the 
porch. And the maid saw him, and began again 
to say to them that stood by, This is one of them. 
But again he denied it. And after a little while 
again they that stood by said to Peter, Of a 
truth thou art one of them ; for thou art a Gali- 
lean. But he began to curse and to swear, I 
know not this man of whom ye speak. And 
straightway the cock crew. And Peter called 
to mind how that Jesus said unto him, Before 
the cock crow, thou shalt deny me thrice. And 
when he thought thereon, he went out and wept 
bitterly. 



106 THE GOSPEL OF JESUS 

149. Now as soon as morning was come, the 
chief priests with the elders and scribes and 
the whole Sanhedrin took counsel against Jesus 
to put him to death. And they bound him, and 
led him away, and delivered him over to Pilate 
the governor. And as Jesus stood before the 
governor, they began to accuse him, saying, We 
found this man perverting our nation, and for- 
bidding to give tribute to Caesar, and saying that 
he himself is Messiah, a king. And Pilate asked 
him, saying, Art thou the King of the Jews? 
And he answered him and said, Thou sayest. 
Then the chief priests and elders further ac- 
cused him of many things, but he answered 
nothing. Then said Pilate unto him, Answerest 
thou nothing? Hearest thou not how many 
things they testify against thee? But Jesus no 
more answered anything, not even one word ; in- 
somuch that the governor marvelled greatly. 
And Pilate said unto the chief priests and the 
multitudes, I find no fault in this man. But they 
were the more urgent, saying, He stirreth up 
the people, teaching throughout all Judaea, and 
beginning from Galilee even unto this place. 
But the governor said unto them, Ye have 
brought unto me this man, as one that pervert- 
eth the people, but behold, I, having examined 
him before you, have found no fault in this man 
touching those things whereof ye accuse him; 
yea, nothing worthy of death hath been done 
by him. I will therefore chastise him, and re- 
lease him. But they cried out all together, say- 



JESUS LIFTED UP 107 

ing, Away with this man ; let him be crucified ! 

150. Now at the feast the governor was wont 
to release unto the people one prisoner, whom 

they would. And they had then a notable pris- 
oner, called Barabbas, in bonds with certain 
men that had made an insurrection in the city, 
and had done murder. And the multitude came 
up at this very hour and began to ask the gov- 
ernor to do as he was wont to do unto them. 
And Pilate answered them, saying, Will ye that 
I release unto you the King of the Jews? For 
he perceived that for envy the chief priests had 
delivered him up, But the chief priests stirred 
up the multitude to ask that he should rather 
release Barabbas unto them. And Pilate again 
answered and said unto them, What then shall 
I do unto him whom ye call the King of the 
Jews? And they cried out again, Crucify him! 
And Pilate said unto them, Why, w T hat evil 
hath he done ? I have found no cause of death 
in him; I will therefore chastise him and let him 
go. But they cried out the more exceedingly 
with loud voices, Let him be crucified! Then 
Pilate, seeing that he prevailed nothing, but 
rather that a tumult was arising, and wishing 
to content the multitude, gave sentence that what 
they asked for should be done. And he released 
him that for murder and insurrection had been 
thrown into prison, but Jesus he delivered up 
unto their will, that he should be crucified. 

151. Then the soldiers of the governor took 



108 THE GOSPEL OF JESUS 

Jesus, and when they had scourged him, they 
led him into the court which is called the Prce- 
torium, and gathered about him the whole band. 
And they stripped him, and put on him a scar- 
let robe. And they plaited a crown of thorns 
and put it upon his head, and a reed in his right 
hand ; and they kneeled down before him, and 
mocked him, saying, Hail, King of the Jews ! 
And they spat upon him, and took the reed and 
smote him on the head. And when they had 
mocked him, they took off from him the robe, and 
put on him his own garments and led him away 
to crucify him. 

And they compelled one passing by, Simon of 
Cyrene, coming from the country, the father 
of Alexander and Eufus, to go with them, that 
he might bear his cross. And there were also 
two robbers led with him to be put to death. 

152. And they came unto the place Golgotha, 
that is, the place of a skull. And they offered 
Jesus wine mixed with myrrh, but w r hen he had 
tasted it, he w T ould not drink. And it was the 
third hour, and they crucified him there. And 
Jesus said, Father, forgive them, for they know 
not what they do. And they set up over his 
head his accusation written, The King of the 
Jews. And with him they crucified the two rob- 
bers, one on his right hand, and one on his left. 
And when they had crucified him, they divided 
his garments among them, casting lots upon 
them, what each should take. And they sat and 
watched him there. And they that passed by 



JESUS LIFTED UP 109 

railed on him, wagging their heads, and saying, 
Thou that destroyest the temple and buildest it 
in three days, save thyself; if thou art the Son 
of God, come down from the cross. In like man- 
ner also the chief priests, mocking him, with the 
scribes and elders, said, He saved others, him- 
self he cannot save. He is the King of Israel ; 
let him now come down from the cross, and 
we will believe on him. He trusteth on God; 
let him deliver him now, if he desireth him ; for 
he said, I am the Son of God. And the robbers 
also that were crucified with him cast upon him 
the same reproach. 
153. And when the sixth hour was come, there 

was darkness over the whole land until the 
ninth hour. And at the ninth hour Jesus cried 
with a loud voice, Eloi, Eloi, Lama sabachtliani? 
which is, being interpreted, My God, my God, 
why hast thou forsaken me ? And some of them 
that stood by, when they heard it, said, Behold, 
he calleth Elijah. And one ran, and filling a 
sponge full of sour wine, put it on a reed, and 
gave him to drink, saying, Let be; let us see 
whether Elijah cometh to take him down. But 
Jesus uttered a loud cry, and gave up the ghost. 

And when the centurion which stood by over 
against him saw that he so gave up the ghost, 
he said, Truly this man was a son of God. And 
there were also women beholding from afar: 
among whom were Mary Magdalene, and Mary 
the mother of James the less and of Joses, and 
Salome ; who, when he was in Galilee, followed 



110 THE GOSPEL OF JESUS 

him, and ministered unto him ; and many other 
women which came up with him unto Jerusalem. 

154. And it now being evening, because it was 
the Preparation, that is, the day before the 

Sabbath, there came Joseph of Arimathea, a 
councillor of honorable estate, who also himself 
was looking for the Kingdom of God; and he 
took courage and went in unto Pilate and asked 
for the body of Jesus. And Pilate marvelled if 
he were already dead : and calling unto him the 
centurion, he asked him whether he had been 
any while dead. And when he learned it of the 
centurion, he granted the corpse to Joseph. 
And he bought a linen cloth, and taking him 
down, wound him in the linen cloth, and laid him 
in a tomb which had been hewn out of a rock; 
and he rolled a stone against the door of the 
tomb. And Mary Magdalene and Mary the 
mother of Joses beheld where he was laid. 

155. Now after that Jesus had been put to death 
the eleven disciples returned into Galilee. 

And it came to pass there that he appeared unto 
Simon Peter; then to the Eleven. Then he 
appeared to above five hundred brethren at 
once ; then he appeared to James ; then to all the 
apostles; and last of all he appeared to Paul 
also. And these went forth everywhere, and 
taught the people, and proclaimed in Jesus the 
resurrection from the dead. 



APPENDIX 

THE BIRTH OF JOHN THE BAPTIST 

There was in the days of Herod, king of 
Judaea, a certain priest named Zacharias, of the 
course of Abijah; and he had a wife of the 
daughters of Aaron, and her name was Elisa- 
beth. And they were both righteous before God, 
walking in all the commandments and ordi- 
nances of the Lord blameless. And they had no 
child, because that Elisabeth was barren, and 
they both were now advanced in years. 

Now it came to pass, while Zacharias exe- 
cuted the priest's office before God in the order 
of his course, according to the custom of the 
priest's office, his lot was to enter into the sanc- 
tuary of the Lord and burn incense. And the 
whole multitude of the people were praying 
without at the hour of incense. And there ap- 
peared unto him an angel of the Lord standing 
on the right side of the altar of incense. And 
Zacharias was troubled when he saw him, and 
fear fell upon him. But the angel said unto 
him, Fear not, Zacharias ; because thy supplica- 
tion is heard, and thy wife Elisabeth shall bear 
thee a son, and thou shalt call his name John. 

And thou shalt have joy and gladness; and 

in 



112 THE GOSPEL OF JESUS 

many shall rejoice at his birth. For he shall be 
great in the sight of the Lord, and he shall 
drink no wine nor strong drink; and he shall 
be filled with the Holy Spirit even from his 
mother's womb. And many of the children of 
Israel shall he turn unto the Lord their God. 
And he shall go before his face in the spirit 
and power of Elijah, to turn the hearts of the 
fathers to the children, and the disobedient to 
walk in the wisdom of the just ; to make ready 
for the Lord a people prepared for him. And 
Zacharias said unto the angel, Whereby shall I 
know this? for I am an old man, and my wife 
advanced in years. And the angel answering 
said unto him, I am Gabriel, that stand in the 
presence of God; and I was sent to speak unto 
thee, and to bring thee these good tidings. And 
behold, thou shalt be silent and not able to speak,, 
until the day that these things shall come to pass, 
because thou believedst not my words, which 
shall be fulfilled in their season. And the people 
were waiting for Zacharias, and they marvelled 
while he tarried in the sanctuary. And when 
he came out, he could not speak unto them; and 
they perceived that he had seen a vision in the 
sanctuary ; and he continued making signs unto 
them, and remained dumb. And it came to pass, 
when the days of his ministration were fulfilled, 
he departed unto his house. 

And after these days, Elisabeth his wife con- 
ceived ; and she hid herself five months, saying, 
Thus hath the Lord clone unto me in the days 



APPENDIX 113 

wherein lie looked upon me, to take away my re- 
proach among men. 

Now, when Elisabeth's time was fulfilled that 
she should be delivered, she brought forth a 
son. And her neighbors and her kinsfolk heard 
that the Lord had magnified his mercy towards 
her; and they rejoiced with her. And it came 
to pass on the eighth day, that they came to 
circumcise the child ; and they would have called 
him Zacharias, after the name of his father. 
And his mother answered and said, Not so; but 
he shall be called John. And they said unto her, 
There is none of thy kindred that is called by 
this name. And they made signs to his father, 
what he would have him called. And he asked 
for a writing tablet, and wrote, saying, His name 
is John. And they marvelled all. And Zach- 
arias' mouth was opened immediately, and his 
tongue loosed, and he spake, blessing God. And 
fear came on all that dwelt round about them; 
and all these sayings were noised abroad 
throughout all the hill country of Judaea. And 
all that heard them laid them up in their hearts, 
saying, What then shall this child be? For the 
hand of the Lord was with him. 

And his father Zacharias was filled with the 
Holy Spirit, and prophesied, saying, 

Blessed be the Lord, the God of Israel; 

For he hath visited and wrought redemption for his 
people, 

And hath raised up a horn of salvation for us 

In the house of his servant David 



114 THE GOSPEL OF JESUS 

(As he spake by the mouth of his holy prophets which 

have been since the world began), 
Salvation from our enemies, and from the hand of all 

that hate us; 
To show mercy towards our fathers, 
And to remember his holy covenant ; 
The oath which he sware unto Abraham our father, 
To grant unto us that we being delivered out of the hand 

of our enemies 
Should serve him without fear, 

In holiness and righteousness before him all our days. 
Yea and thou, child, shalt be called the prophet of the 

Most High; 
For thou shalt go before the face of the Lord to make 

ready his ways; 
To give knowledge of salvation unto his people 
In the remission of their sins, 
Because of the tender mercy of our God, 
Whereby the dayspring from on high shall visit us, 
To shine upon them that sit in darkness and the shadow 

of death; 
To guide our feet into the way of peace. 

And the child grew, and waxed strong in 
spirit , and was in the deserts till the day of his 
shewing unto Israel. 

LUKE'S STORY OF THE BIRTH AND YOUTH OF 

JESUS 

Now in the sixth month after Elisabeth con- 
ceived the angel Gabriel was sent from God unto 
a city of Galilee, named Nazareth, to a virgin 
betrothed to a man whose name was Joseph, of 
the house of David; and the virgin's name was 
Mary. And he came in unto her, and said, Hail, 



APPENDIX 115 

thou that art highly favoured, the Lord is with 
thee. But she was greatly troubled at the say- 
ing, and cast in her mind what manner of salu- 
tation this might be. And the angel said unto 
her, Fear not, Mary: for thou hast found favor 
With God. For behold, thou shalt conceive in 
thy womb, and bring forth a son, and shalt call 
his name Jesus. He shall be great, and shall be 
called the Son of the Most High; and the Lord 
God shall give unto him the throne of his father 
David; and he shall reign over the house of 
Jacob for ever; and of his kingdom there shall 
be no end. And behold, Elisabeth, thy kins- 
woman, she also hath conceived a son in her old 
age ; and this is the sixth month with her that 
was called barren. For no word from God shall 
be void of power. And Mary said, Behold, the 
handmaid of the Lord ; be it unto me according 
to thy word. And the angel departed from her. 
And Mary rose in these days and went into the 
hill country with haste, into the land of Judaea ; 
and she entered into the house of Zacharias and 
saluted Elisabeth. And it came to pass, when 
Elisabeth heard the salutation of Mary, the babe 
leaped in her womb; and Elisabeth was filled 
with the Holy Spirit, and she lifted up her voice 
with a loud cry, and said, Blessed art thou 
among women, and blessed is the fruit of thy 
womb. And whence is this to me, that the 
mother of my Lord should come to me? For 
behold, when the voice of thy salutation came 
into mine ears, the babe leaped in my womb for 



116 THE GOSPEL OF JESUS 

joy. And blessed is she that believed; for there 
shall be a fulfillment of the things which have 
been spoken to her from the Lord. 

And she said, 

My soul doth magnify the Lord, 

And my spirit hath rejoiced in God my Saviour. 

For he hath looked upon the low estate of his hand- 
maiden ; 

For behold, from henceforth all generations shall call me 
blessed. 

For he that is mighty hath done to me great things; 

And holy is his name. 

And his mercy is unto generations and generations 

Of them that fear him. 

He hath shewed strength with his arm; 

He hath scattered the proud in the imagination of their 
heart. 

He hath put down princes from their thrones, 

And hath exalted them of low degree. 

The hungry he hath filled with good things; 

And the rich he hath sent empty away. 

He hath given help to Israel his servant, 

That he might remember mercy 

(As he spake unto our fathers) 

Toward Abraham and his seed for ever. 

And Mary abode with her about three months, 
and returned unto her house. 

Now it came to pass in those days, there went 
out a decree from Caesar Augustus, that all the 
world should be enrolled. This was the first 
enrolment made when Quirinius was governor 
of Syria. And all went to enrol themselves, 
every one to his own city. And Joseph also 



APPENDIX 117 

went up from Galilee, out of the city of Naza- 
reth, into Judaea, to the city of David, which is 
called Bethlehem, because he was of the house 
and family of David; to enrol himself with 
Mary, his wife, being great with child. And it 
came to pass, while they were there, the days 
were fulfilled that she should be delivered. And 
she brought forth her first-born son; and she 
wrapped him in swaddling clothes, and laid him 
in a manger, because there was no room for them 
in the inn. 

And there were shepherds in the same country 
abiding in the field, and keeping watch by night 
over their flock. And an angel of the Lord 
stood by them, and the glory of the Lord shone 
round about them; and they were sore afraid. 
And the angel said unto them, Be not afraid; 
for behold, I bring you good tidings of great joy 
which shall be to all the people; for there is 
born to you this day in the city of David, a 
Savior, which is the Lord's Anointed. And this 
is the sign unto you: ye shall find a babe 
wrapped in swaddling clothes, and lying in a 
manger. And suddenly there was with the 
angel a multitude of the heavenly host praising 
God, and saying, 

Glory to God in the highest, 

And on earth peace among men in whom he is well pleased. 

And it came to pass, when the angels went 
away from them into heaven, the shepherds said 
one to another, Let us now go even unto Beth- 



118 THE GOSPEL OF JESUS 

lehem, and see this thing that is come to pass, 
which the Lord hath made known unto us. And 
they came with haste, and found both Mary and 
Joseph, and the babe lying in the manger. And 
when they saw it, they made known concerning 
the saying which was spoken to them about 
this child. And all that heard it wondered at 
the things which were spoken unto them by the 
shepherds. But Mary kept all these things, 
pondering them in her heart. And the shep- 
herds returned, glorifying and praising God for 
all the things that they had heard and seen, even 
as it was spoken unto them. 

And when eight days were fulfilled for cir- 
cumcising him, his name was called Jesus, 
which was so called by the angel before he was 
conceived in the womb. 

And when the days of their purification ac- 
cording to the law of Moses were fulfilled, they 
brought him up to Jerusalem to present him to 
the Lord (as it is written in the law of the Lord, 
Every male that openeth the womb shall be 
called holy to the Lord), and to offer a sacrifice 
according to that w T hich is said in the law of the 
Lord, A pair of turtledoves, or two young 
pigeons. And behold, there was a man in Jeru- 
salem, whose name was Simeon; and this man 
was righteous and devout, looking for the con- 
solation of Israel; and the Holy Spirit was 
upon him. And it had been revealed unto him 
by the Holy Spirit, that he should not see death, 
before he had seen the Lord's Anointed. And 



APPENDIX 119 

lie came in the Spirit into the temple ; and when 
the parents brought in the child Jesus, that they 
might do concerning him after the custom of the 
law, then he received him into his arms, and 
blessed God, and said, 

Now let test thou thy servant depart, Lord, 

According to thy word, in peace; 

For mine eyes have seen thy salvation, 

Which thou hast prepared before the face of all peoples; 

A light for revelation to the Gentiles, 

And the glory of thy people Israel. 

And his father and his mother were marvel- 
ling at the things which were spoken concerning 
him; and Simeon blessed them, and said unto 
Mary his mother, Behold, this child is set for 
the falling and rising up of many in Israel ; and 
for a sign which is spoken against; yea, and 
a sword shall pierce through thine own soul; 
that thoughts out of many hearts may be re- 
vealed. 

And there was one Anna, a prophetess, the 
daughter of Phanuel, of the tribe of Asher ( she 
was of a great age, having lived with a husband 
seven years from her virginity, and she had been 
a widow even for fourscore and four years), 
which departed not from the temple, worship- 
ping with fastings and supplications night and 
day. And coming up at that very hour she gave 
thanks unto God, and spake of him to all them 
that were looking for the redemption of Jeru- 
salem. And when they had accomplished all 
things that w r ere according to the law of the 



120 THE GOSPEL OF JESUS 

Lord, they returned into Galilee, to their own 
city Nazareth. 

And the child grew, and waxed strong, filled 
with wisdom; and the grace of God was upon 
him. 

And his parents went every year to Jeru- 
salem at the feast of the Passover. And when 
he was twelve years old, they went up after the 
custom of the feast; and when they had ful- 
filled the days, as they were returning, the boy 
Jesus tarried behind in Jerusalem. And his 
parents knew it not; but supposing him to be 
in the company, they went a day's journey; and 
they sought for him among their kinsfolk and 
acquaintance; and when they found him not, 
they returned to Jerusalem, seeking for him. 
And it came to pass, after three days they 
found him in the temple, sitting in the midst of 
the doctors, both hearing them, and asking them 
questions ; and all that heard him were amazed 
at his understanding and his answers. And 
when they saw him, they were astonished ; and 
his mother said unto him, Son, why hast thou 
thus dealt with us? behold, thy father and I 
sought thee sorrowing. And he said unto them, 
How is it that ye sought me? Knew ye not that 
I must be in my Father's house? And they 
understood not the saying which he spake unto 
them. And he went down with them, and came 
to Nazareth; and he was subject unto them; 
and his mother kept all these things in her 
heart. 



APPENDIX 121 

And Jesus advanced in wisdom and stature, 
and in favour with God and men. 

MATTHEW'S STORY OF JESUS' BIRTH AND 

INFANCY 

Now the birth of Jesus, the Messiah, was on 
this wise. When his mother Mary had been be- 
trothed to Joseph, before they came together 
she was found with child of the Holy Spirit. 
And Joseph, her husband, being a righteous 
man, and not willing to make her a public ex- 
ample, was minded to put her away privily. 
But while he thought on these things, behold, 
an angel of the Lord appeared unto him in a 
dream, saying, Joseph, thou son of David, fear 
not to take unto thee Mary as thy wife; for 
that which is conceived in her is of the Holy 
Spirit. And she shall bring forth a son; and 
thou shall call his name Jesus; for it is he 
that shall save his people from their sins. Now 
all this is come to pass, that it might be ful- 
filled which was spoken by the Lord through 
the prophet, saying, 

Behold, the virgin shall be with child, and shall bring forth 

a son, 
And they shall call his name Irmnanuel ; 

which is, being interpreted, God with us. And 
Joseph arose from his sleep, and did as the 
angel of the Lord commanded him, and took 
her unto him as his wife ; and knew her not till 
she had brought forth a son : and he called his 
name Jesus. 



122 THE GOSPEL OF JESUS 

Now after Jesus was born in Bethlehem of 
Judaea in the days of Herod the king, behold, 
wise men from the east came to Jerusalem, say- 
ing, Where is he that is born King of the J ews ? 
for we saw his star in the east, and are come 
to worship him. And when Herod the king 
heard it, he was troubled, and all Jerusalem with 
him. And gathering together all the chief 
priests and scribes of the people, he inquired of 
them where the Messiah should be born. And 
they said unto him, In Bethlehem of Judaea: 
for thus it is written by the prophet, 
And thou Bethlehem, land of Judah, 
Art in no wise least among the princes of Judah ; 
For out of thee shall come forth a governor, 
Which shall be shepherd of my people Israel. 

Then Herod privily called the wise men, and 
learned of them carefully what time the star 
appeared. And he sent them to Bethlehem, and 
said, Go and search out carefully concerning 
the young child ; and when ye have found him, 
bring me word, that I also may come and wor- 
ship him. And they, having heard the king, 
went their way ; and lo, the star, which they saw 
in the east, went before them, till it came and 
stood over where the young child w r as. And 
when they saw the star, they rejoiced with ex- 
ceeding great joy. And they came into the 
house and saw the young child and Mary his 
mother; and they fell down and worshipped 
him; and opening their treasures they ottered 
unto him gifts, gold and frankincense and 



APPENDIX 123 

myrrh. And being warned of God in a dream 
that they should not return to Herod, they de- 
parted into their own country by another way. 

Now when they were departed, behold, an 
angel of the Lord appeared to Joseph in a 
dream, saying, Arise and take the young child 
and his mother, and flee into Egypt, and be thou 
there until I tell thee; for Herod will seek the 
young child to destroy him. And he arose and 
took the young child and his mother by night, 
and departed into Egypt; and was there until 
the death of Herod; that it might be fulfilled 
which was spoken by the Lord through the 
prophet, saying, 

Out of Egypt did I call my son. 

Then Herod, when he saw that he was mocked of 
the wise men, was exceeding wroth, and sent 
forth, and slew all the male children that were in 
Bethlehem, and in all the borders thereof, from 
two years old and under, according to the time 
which he had carefully learned of the wise men. 
Then was fulfilled that which was spoken by 
Jeremiah the prophet, saying, 

A voice was heard in Kamah, 

Weeping and great mourning, 

Rachel weeping for her children; 

And she would not be comforted, because they are not. 

But when Herod was dead, behold, an angel 
of the Lord appeared in a dream to Joseph in 
Egypt, saying, Arise and take the young child 
and his mother, and go into the land of Israel ; 
for they are dead that sought the young child's 



124 THE GOSPEL OF JESUS 

life. And he arose and took the young child and 
his mother, and came into the land of Israel. 
But when he heard that Archelaus was reigning 
over Judaea in the place of his father Herod, he 
was afraid to go thither ; and being warned of 
God in a dream, he withdrew into the parts of 
Galilee, and came and dwelt in a city called 
Nazareth; that it might be fulfilled which was 
spoken by the prophets, that he should be called 
a Nazarene. 

THE WALKING ON THE SEA 

Now it came to pass that Jesus and his dis- 
ciples had gone away in the boat unto the other 
side of the sea ; and great multitudes came unto 
him there, and he taught them. And as the 
day declined, he constrained the disciples to en- 
ter into the boat, and to go before him unto the 
other side, till he should send the multitudes 
away. And after he had sent the multitudes 
away, he went up into the mountain apart to 
pray; and when even was come, he was there 
alone. But the boat was now in the midst of the 
sea, distressed by the waves ; for the wind was 
contrary. And in the fourth watch of the night, 
Jesus came unto them, walking upon the sea. 
And when the disciples saw him walking on the 
sea, they were troubled, saying, It is an appari- 
tion ; and they cried out for fear. But straight- 
way Jesus spoke unto them, saying, Be of good 
cheer; it is I; be not afraid. And Peter an- 
swered him and said, Master, if it be thou, bid 



APPENDIX 125 

me come unto thee upon the waters. And he 
said, Come. And Peter went down from the 
boat, and began to walk upon the waters, to come 
to Jesus. But when he saw the wind, he was 
afraid ; and beginning to sink, he cried out, say- 
ing, Master, save me. And immediately Jesus 
stretched forth his hand, and took hold of him, 
and said unto him, thou of little faith, where- 
fore didst thou doubt? And when they had 
gone up into the boat, the wind ceased. And 
they that were in the boat fell on their knees be- 
fore him, saying, Of a truth thou art the Son of 
God. 

THE MIRACULOUS FEEDING OF THE FOUR 
THOUSAND 

And on a day, w r hen there was gathered unto 
Jesus in a desert place a great multitude, and 
they had nothing to eat, he called unto him his 
disciples, and said unto them, I have compassion 
on the multitude, because they continue with me 
now three days, and have nothing to eat; if I 
send them away fasting to their homes, they will 
faint on the way; and some of them are come 
from afar. And his disciples answered him, 
Whence shall one be able to feed these men with 
bread here in a desert place? And he asked 
them, How many loaves have ye? And they 
said, Seven. And he commanded the multitude 
to sit down on the ground ; and he took the seven 
loaves, and having given thanks, he brake, and 
gave to his disciples, to set before them; and 



126 THE GOSPEL OF JESUS 

they set them before the multitude. And they 
had a few small fishes ; and having blessed them, 
he commanded to set these also before them. 
And they did eat, and were filled ; and they took 
up, of broken pieces that remained over, seven 
baskets. And they that did eat were four thou- 
sand men, besides women and children. And he 
sent away the multitudes, and entered into the 
boat, and came unto the other side. 

THE TRANSFIGURATION 

And it came to pass that Jesus took with him 
Peter and James and John, and brought them 
up into a high mountain apart by themselves : 
and he was transfigured before them. And his 
face did shine as the sun; and his garments be- 
came glistening as the light ; exceeding white, so 
as no fuller on earth could whiten them. And 
there appeared unto them Elijah with Moses; 
and they were talking with Jesus. And Peter 
answered and said to Jesus, Eabbi, it is good for 
us to be here ; let us make three tabernacles ; one 
for thee, and one for Moses, and one for Elijah. 
For he knew not what he would say, for they 
were sore afraid. And there came a cloud over- 
shadowing them ; and there came a voice out of 
the cloud, This is my beloved Son; hear ye him. 
And when the disciples heard it, they fell on 
their faces and were sore afraid. And Jesus 
came and touched them and said, Arise, and be 
not afraid. And lifting up their eyes, they saw 
no one, save Jesus only. 



APPENDIX 127 

MARK'S RESURRECTION STORY 

Now when Joseph placed Jesus in the tomb, 
certain of the women beheld where he was laid. 
And when the Sabbath was past, Mary Magda- 
lene, and Mary the mother of James and Salome 
bought spices, that they might come and anoint 
him. And very early on the first day of the 
week, they came to the tomb at the rising of the 
sun. And they were saying among themselves, 
"Who shall roll us away the stone from the door 
of the tomb? for it was exceeding great. And 
looking up, they saw that the stone was rolled 
back. And entering into the tomb, they saw a 
young man sitting on the right side, arrayed in 
a white robe ; and they were amazed. And he 
said unto them, Be not amazed ; ye seek Jesus, 
the Nazarene, who was crucified ; he is risen ; he 
is not here; behold the place where they laid 
him! But go, tell his disciples and Peter, He 
goeth before you into Galilee ; there shall ye see 
him, as he said unto you. And they went out, 
and fled from the tomb ; for trembling and aston- 
ishment had come upon them; and they said 
nothing to any one ; for they were afraid. 

MATTHEW'S RESURRECTION STORY 

Now on the morrow after Jesus was crucified, 
which is the day after the Preparation, the chief 
priests and the Pharisees gathered themselves 
together unto Pilate, saying, Sir, we remember 
that the deceiver said, while he was yet alive, 



128 THE GOSPEL OF JESUS 

After three days I rise again. Command there- 
fore that the sepulchre be made sure until the 
third day, lest haply his disciples come and steal 
him away, and say unto the people, He is risen 
from the dead ; and the last error will be worse 
than the first. Pilate said unto them, Ye have 
a guard ; go your way, make it as sure as ye can. 
So they went, and made the sepulchre sure, seal- 
ing the stone, the guard being with them. 

Now late on the sabbath day, as it began to 
draw on toward the first day of the week, came 
Mary Magdalene and the other Mary to see the 
sepulchre. And behold there was a great earth- 
quake ; and an angel of the Lord descended from 
heaven, and came and rolled away the stone, and 
sat upon it. His appearance was as lightning, 
and his raiment white as snow; and for fear of 
him the watchers did tremble and became as 
dead men. And the angel answered and said 
unto the women, Fear not ye ; for I know that 
ye seek Jesus, who was crucified. He is not 
here; for he is risen, even as he said. Come, 
see the place where the Master lay. And go 
quickly, and tell his disciples, He is risen from 
the dead ; and lo, he goeth before you into Gali- 
lee ; there shall ye see him ; lo, I have told you. 
And they departed quickly from the tomb with 
fear and great joy, and ran to bring his disciples 
word. 

Now while they w r ere going, behold, some of 
the guard came into the city, and told unto the 
chief priests all the things that were come to 



APPENDIX 129 

pass. And when they were assembled with the 
elders, and had taken counsel, they gave large 
money unto the soldiers, saying, Say ye, His 
disciples came by night and stole him away 
while we slept. And if this come to the gov- 
ernor's ears, we will persuade him, and secure 
you. So they took the money, and did as they 
were taught ; and this saying was spread abroad 
among the Jews, and continueth until this day. 
But the eleven disciples went into Galilee, unto 
the mountain where Jesus had appointed them. 
And when they saw him, they fell down before 
him. And Jesus came to them and spake unto 
them, saying, All authority hath been given unto 
me in heaven and on earth. Go ye therefore, 
and make disciples of all the nations, baptizing 
them in my name ; teaching them to observe all 
things whatsoever I command you ; and lo, I am 
with you alway, even unto the end of the world. 

LUKE'S RESURRECTION STORY 

Now when Jesus was buried, the women 
which had come with him out of Galilee followed 
after, and beheld the tomb, and how his body 
was laid. And they returned, and prepared 
spices and ointments. 

And on the Sabbath they rested according to 
the commandment. But on the first day of the 
week, at early dawn, they came unto the tomb, 
bringing the spices which they had prepared. 
And they found the stone rolled away from the 
tomb. And they entered in, and found not the 



130 THE GOSPEL OF JESUS 

body of the Lord Jesus. And it came to pass, 
while they were perplexed thereat, behold, two 
men stood by them in dazzling apparel ; anc 1 as 
they were affrighted, and bowed down their 
faces to the earth, they said unto them, Why 
seek ye the living among the dead? He is not 
here, but is risen; remember how he spake unto 
you when he was yet in Galilee, saying that the 
Son of Man must be delivered up into the hands 
of sinful men, and be crucified, and the third 
day rise again. And they remembered his 
words, and returned from the tomb, and told all 
these things to the Eleven, and to all the rest. 
Now they were Mary Magdalene, and Joanna, 
and Mary the mother of James, and the other 
women with them who told these things unto the 
disciples. And these words appeared in their 
sight as idle talk ; and they disbelieved them. 

And behold, two of them were going that very 
day to a village named Emmaus, which was 
threescore furlongs from Jerusalem. And they 
communed with each other of all these things 
which had happened. And it came to pass, 
while they communed and questioned together, 
that Jesus himself drew near, and went with 
them. But their eyes were holden that they 
should not know him. And he said unto them, 
What communications are these that ye have 
one with another, as ye walk? And they stood 
still, looking sad. And one of them, named 
Cleopas, answering said unto him, Dost thou 
alone sojourn in Jerusalem and not know the 



APPENDIX 131 

things which are come to pass there in these 
days? And he said unto them, What things? 
And they said unto him, The things concerning 
Jesus of Nazareth, which was a prophet mighty 
in deed and word before God and all the people ; 
and how the chief priests and our rulers de- 
livered him up to be condemned to death, and 
crucified him. But we hoped that it was he 
which should redeem Israel. Yea, and besides 
all this, it is now the third day since these things 
came to pass. Moreover certain women of our 
company amazed us, having been early at the 
tomb; and when they found not his body, they 
came, saying that they had seen a vision of 
angels, which said that he was alive. And cer- 
tain of them that were with us went to the tomb, 
and found it even so as the women had said ; but 
him they saw not. And he said unto them, 
foolish men, and slow of heart to believe in all 
that the prophets have spoken! Behooved it 
not the Messiah to suffer these things, and to 
enter into his glory? And beginning from 
Moses and from all the prophets, he interpreted 
to them in all the Scriptures the things concern- 
ing himself. And they drew nigh unto the vil- 
lage whither they were going; and he made as 
though he would go further. And they con- 
strained him, saying, Abide with us; for it is 
toward evening, and the day is now far spent. 
And he went in to abide with them. And it came 
to pass, when he had sat down with them to meat, 
he took the bread, and blessed it, and brake, and 



132 THE GOSPEL OF JESUS 

gave to them. And their eyes were opened, and 
they knew him; and he vanished out of their 
sight. And they said one to another, Was not 
our heart dull within us, while he spake to us 
in the way, wiiile he opened to us the scriptures ? 
And they rose up that very hour, and returned to 
Jerusalem, and found the Eleven gathered to- 
gether, and them that were with them, saying, 
The Master is risen indeed, and hath appeared 
to Simon. And they rehearsed the things that 
happened in the way, and how he was known of 
them in the breaking of the bread. 

And as they spake these things, he himself 
stood in the midst of them. But they were terri- 
fied and affrighted, and supposed that they be- 
held a spirit. And he said unto them, "Why are 
ye troubled? and wherefore do reasonings arise 
in your hearts f See my hands and my feet, that 
it is I myself ; handle me, and see ; for a spirit 
hath not flesh and bones, as ye behold me having. 
And while they still disbelieved for joy, and 
wondered, he said unto them, Have ye here any- 
thing to eat? And they gave him a piece of 
broiled fish. And he took it and did eat before 
them. 

And he said unto them, These are my words 
which I spake unto you, while I was yet with 
you, how that all things must needs be fulfilled, 
which are written in the law of Moses, and the 
prophets, and the psalms, concerning me. Then 
opened he their minds, that they might under- 
stand the scriptures; and he said unto them, 



APPENDIX 133 

Thus it is written, that the Messiah should suf- 
fer, and rise again from the dead the third day ; 
and that repentance and remission of sins should 
be preached in his name unto all the nations, 
beginning from Jerusalem. Ye are witnesses of 
these things. And behold, I send forth the 
promise of my Father upon you ; but tarry ye in 
the city, until ye be clothed with power from 
on high. 

And he led them out until they were over 
against Bethany ; and he lifted up his hands, and 
blessed them. And it came to pass, wiiile he 
blessed them, he parted from them, and was 
carried up into heaven. And they fell on their 
knees before him, and returned to Jerusalem 
with great joy; and were continually in the 
temple, blessing God. 



NOTES 

CHAPTER I 

The Beginning of the Gospel of Jesus the Messiah 

1. John the Baptist. Mk. 1 :l-6 = Mt. 3 :l-6 = Lk, 3 :1- 
4;Mt. 3:7-10 = Lk. 3:7-9. 

In the clause here used as the chapter-heading, taken 
from Mark's first verse, the words, "The Son of God" are 
absent in early manuscripts, and are here omitted. The 
quotation of Mark's second verse is from Malachi (3:1), 
not from Isaiah, and is probably not part of Mark's original 
text; it is passed over by both Matthew and Luke, and is 
here omitted. The Isaiah quotation is from 40:3. The 
original should be rendered, as in the American Revision, 
"Prepare ye in the wilderness the way of Jehovah," but 
Mark, followed by Matthew and Luke, renders it, "A voice 
of one crying in the wilderness," since John's preaching 
occurred in the Wilderness of Judcea. Verses 5 and 6 
of Luke, added by the evangelist himself, to continue the 
quotation from Isaiah, are here omitted. 

John is a characteristic Jewish prophetic figure; his 
dress is like that of his great prototype, Elijah (II Kings 
1:9). His asceticism, coming to sharp expression in his 
food, helps in making his impression. Locusts were eaten 
by Palestinian peasants; Lev. 11:21-22 speak of them as 
allowed by the law. The wild honey is also found in the 
district where John preached. He chooses the country 
along the Jordan, that he may baptize in the river. Bap- 

134 



NOTES 135 

tism was used by the Jews when receiving a Gentile into 
the Jewish fellowship; it was thought to cleanse him from 
all that was unclean in his old life. When John de- 
manded repentance of supposedly orthodox and pious Jews, 
and their baptism for moral cleansing and the beginning 
of a better life, it was an innovation very unwelcome to 
the leaders; but the common people accepted it with the 
more eagerness. They were looked down upon as godless 
and hopeless by the Pharisaic leaders; John gave them a 
chance to clear themselves and start anew. The method of 
baptism was complete immersion of the body in the river. 
John is preaching and baptizing in view of the Kingdom 
of God, whose establishment he believes to be imminent. 
People who accept his message, who repent, confess their 
sins and are baptized, are set apart as a fellowship of those 
who have prepared themselves, and are ready to enter in 
as citizens of the Kingdom so soon as it dawns. John is 
epoch-making, because he denies absolutely that member- 
ship in the chosen race will of itself secure admission there, 
and establishes repentance and moral renewal as the fixed 
requirement for every one. His sharp rebuke, "brood of 
vipers," is in place to the Pharisees and Sadducees, as 
Matthew has it, not to the "multitudes," as Luke has it. 
The striking figure of the tree and its fruit is used later 
by Jesus (sections 41 and 120). 

2. John's Moral Counsels. Lk. 3 :10-14. 

Note the three classes of persons counselled, and the ap- 
propriateness of the counsel to each class : the "multitudes" 
or "common people," the tax-gatherers, and the soldiers 
(these are Jewish soldiers in the army of Herod Antipas). 
The word "publican" in our English New Testament is a 
mis-rendering of the original, and gives no clear idea of 
the meaning, which is simply, "collector of taxes or duties." 



136 NOTES 

3. The Coming One. Mk. 1:7-8 = Mt. 3:ll-12 = Lk. 
3:16-18. 

This is the only bit of John's preaching which Mark gives, 
and for all the evangelists it is the utterance of greatest 
interest, to which all else is secondary, because they re- 
gard these words as referring to Jesus, the Messiah, who 
soon followed John; and John himself they present almost 
exclusively as but the forerunner of Jesus, who prepared 
Jesus' way and pointed forward to him. This really does 
John an injustice; he had an independent significance and 
did an independent work, parallel to that of Jesus, whose 
great value Jesus, at least, recognized. (Compare sec- 
tions 38 and 122.) But John did look forward to one 
who should come after him, to whom he was but the humble 
forerunner, for whom he would feel himself unworthy to 
perform the most menial service. But by his great. Com- 
ing One he meant not the Messiah, and in particular not 
Jesus, but rather the great prophet, the second Elijah, who 
was expected to appear before "the day of the Lord" (Mai. 
3:1-3; 4:5-6). Note the contrast between John's baptism 
in water and the coming baptism in Holy Spirit. The bap- 
tism with fire is the fiery punishment of the wicked, as 
figured by the burning of the chaff. The faithful are bap- 
tized in Holy Spirit, i.e., made spiritual, and fit for the 
garner of God. It is noteworthy that nearly all John's 
recorded preaching is in the form of vivid and striking 
figures. They seem as characteristic of him as the parables 
do of Jesus. 

John's converts formed a Jewish sect that existed as a 
separate movement at least several centuries after his death. 
They came, late in the first century, to claim Messiahship 
for him. Luke has introduced that idea in a comment in 
3 :15, but it is unhistorical at this point and is here omitted. 

4. Jesus Baptized. Mk. 1:9-11 = Mt. 3:13, 16-17 = Lk. 
3:21-23a. 

Note how simply Jesus is introduced into the story. 
Nazareth in Galilee is assumed to be his home ; he was in all 



NOTES 137 

probability born there. In Mark the heavenly vision and 
voice come to Jesus only; it is an ecstatic experience of his 
own, as it of course originally was. In Matthew and Luke, 
this experience is objectified, to be seen and heard by others. 
The words of the heavenly voice are based on Psalm 2 :7 
and Isaiah 42 :1. This experience is full of deep meaning 
to Jesus ; it reveals to him a deep consciousness of sonship to 
God and intimacy with his Father. It means the definite 
consecration of his life to God's service, though precisely 
what direction that service shall take is probably not yet 
clear. He is not, at this point, made conscious of his 
Messiahship. 

Verses 14 and 15 of Matthew are here omitted, as the 
evangelist's own addition. He is troubled, as many early 
Christians were, by the fact that Jesus, along with others, 
receives baptism from John. It seems to make John his 
superior (a fact taken advantage of by later "Baptists" in 
their controversy with Jesus' followers), and it raises the 
question why Jesus, the sinless Messiah, should need "a 
baptism of repentance unto forgiveness of sins." Notice 
that Matthew omits these latter words in describing John's 
mission in 3 :l-2. So here in verses 14 and 15 he means to 
set all questioning at rest. For the same reason, the Fourth 
Gospel omits all mention of Jesus' baptism. There is no 
historical indication that John and Jesus had any personal 
acquaintance, or that at the time Jesus was baptized, John 
differentiated him in any way from the hundreds of other 
"converts." 

5. Jesus' Temptations. Mk. 1:12-13 = Mt. 4:l-ll = Lk. 
4:1-13. 

This narrative, despite its pictorial, non-historical form, 
is included here for its great power and beauty, as well as 
for its significance. There undoubtedly was an experience 
of meditation and resolve which followed Jesus' baptism, 
during which the problem of his vocation was worked out. 
This experience is the point of departure for this narrative, 
but the detailed content mirrors repeated experiences of 



138 NOTES 

his later days. With the first temptation compare section 
108; with the second, section 57; with the third, section 94. 
The striking symbolic-narrative form of the passage, with 
its dialogue and effective setting, may well be the artistic 
creation of Jesus himself, as he set forth something of his 
own inner experience of struggle to his disciples. His quo- 
tations are all from two chapters of Deuteronomy (8:3, 
6:16, 6:13, in this order). Satan quotes Psalm 91:11-12. 
The text here follows Matthew in the main ; the significant 
phrase "for a season" in the last sentence is from Luke. 

6. Jesus' Mission Begun. Mk. 1:14-15 = Mt. 4:12-13, 
17 = Lk. 4:14-15. 

The spiritual impulse which came upon Jesus in the ex- 
perience of his baptism is still with him, guiding and con- 
trolling his movements as he begins his mission. The arrest 
of John will be told later in the story ; it is here the signal 
for Jesus to take up the interrupted task of his predecessor. 
He begins with the same proclamation as did John, "The 
Kingdom of God is at hand," and, in general, means to do 
what John had done, though doing it in his own way. 
Jesus believes that the Kingdom is very near, and finds his 
task in the preparation of his people for its advent. There 
is no suggestion that he ever baptized, or that his followers 
did so until after his death. 

We do not know exactly why Jesus left the Nazareth 
home, and henceforth made Peter's house in Capernaum his 
headquarters, but such was the case. Perhaps Capernaum 
offered a better field; perhaps there was already some lack 
of sympathy on the part of his family. (Compare section 
49.) 

The word gospel might well be rendered Message. Vss. 
1<4-16 of Matthew are one of this evangelist's favorite at- 
tempts to find Old Testament predictions for elements of the 
Gospel story, and are here omitted. 

7. The First Disciples. Mk. 1 :16-20 = Mt. 4 :18-22. 
These four young men have of course already been among 



NOTES 139 

Jesus' sympathetic hearers. This scene is only their per- 
sonal attachment to him as "disciples" in the closer sense. 
The similar calling of Levi or Matthew is given in section 
15. The rest of the Twelve were undoubtedly called in much 
the same fashion. Such a scene illustrates something of the 
charm, the "magnetism," the authority, which every one felt 
in Jesus. "When he commanded, they obeyed; when he 
called, they left all and followed. It is not meant that these 
four fishermen give up at this time their livelihood, and 
spend all their time following Jesus about. They go on 
with their work as before, spending what time they can 
with their Master. Only later do they give their whole time 
to their discipleship. 

The parallel in Luke 5 :1-11 is really another story, told 
from another point of view, and is here omitted. 

8. The First Healing. Mk. 1 :21, 23-2S = Lk. 4 :31, 33-37. 

This episode is omitted by Matthew, who, however, makes 
up for it in 8 :2S, where he has two demoniacs instead of the 
one mentioned in Mark and Luke. The comment of verse 
22 in Mark (vs. 32 in Lk.) is used in a later section (92), 
and is here omitted. 

The phenomenon known as demon-possession was very 
common in Palestine and elsewhere in Jesus' time, and is 
common among primitive peoples in our own time. Mis- 
sionaries in China, for example, bring us accounts closely 
duplicating those in the gospels. The idea is that an evil 
spirit, wandering about seeking a place of residence, a body 
in which it can enjoy the functions of life, slips into the 
body of some living person and takes up its abode there. 
It must first, of course, overcome the personality of the 
body's owner, and put it in abeyance. Henceforth, the 
evil spirit acts and speaks through the body as its master. 
It has its own name and personality; it has supernormal 
knowledge. It is malicious, and takes pleasure in torment- 
ing the body in which it dwells, producing all sorts of pains 
and physical disturbances. In particular, all those obscure 
forms of nervous and mental disease, insanity, mania, hys- 



140 NOTES 

teria, epilepsy, and the like, were ascribed to an indwelling 
demon. Such conditions often brought with them dis- 
turbances of the natural functions; inability to use the 
limbs, inhibition of the sense of sight or hearing, or of the 
power of speech, without any organic defect, were frequent 
symptoms of the demon's presence. Since these conditions 
had no organic cause, they were relieved by other than or- 
ganic means. What was needed was a shaking up of the 
nervous and mental organism, to restore its equilibrium, so 
that the intruding element would yield, and the normal per- 
sonality would again be in control. To use the language 
of the theory, what was needed was to drive out the demon. 
This was commonly done by the rabbis, by means of charms, 
spells, and incantations, many of which were believed to be 
handed down from Solomon. Jesus shared the belief of his 
contemporaries in this matter, but he did not use the rabbis' 
method for expelling demons. He used simply his strong 
personal power, his authority, to which these distraught 
minds yielded. Modern science, while not sharing the demon 
theory, knows that Jesus' method is most effective in deal- 
ing with such cases, and uses it, under the modern name of 
"suggestion," with notable success. With Jesus, all the 
conditions of success were given; his own strong faith and 
personality, the faith of the sufferer, the faith of those round 
about. All shared the same theory, and expected the cure 
by the same means. 

Modern psychology has not fully explained such cases, 
though it studies the phenomenon under the name of "double 
personality." It is like the "controls" of Mrs. Piper and 
other "mediums," and as the "control" has information un- 
known to the medium, so the demons were believed to have 
supernormal knowledge. In several eases, they are repre- 
sented in the gospels as recognizing Jesus as Messiah, and 
crying out this title before the bystanders; this element is 
quite certainly legendary, and is in the present section, as 
always, omitted. 



NOTES 141 

9. Peter's Wife's Mother. Mk. 1 :29-31 = Mt. 8 :14r-15 = 
Lk. 4:38-39. 

A very simple, natural incident. Peter's house is Jesus' 
headquarters during his mission. Those in the house are 
his faithful followers, with perfect confidence in him. We 
are not to suppose that the mother-in-law had typhoid fever, 
or scarlet fever, or yellow fever, or typhus fever, or any- 
thing which we properly call fever, bacterial in origin, 
malignant. The Greek uses here a present participle which 
is best translated "feverish." We have, of course, no medi- 
cal diagnosis, but only the household report in a fisherman's 
cabin. "Mother is feverish and has gone to lie down," is 
as much as the Greek words indicate. When Jesus enters, 
they tell him of her, for they all believe he can relieve her. 
And so he does; taking her by the hand, he infuses some- 
thing of the vigor and strength of his own personality into 
her, and she rises, and begins to wait upon them. Such 
calming, strengthening, restorative influence Jesus undoubt- 
edly had, as many men and women in all time have had. 
In Jesus' time the science of medicine was of course in its 
infancy; most healing was in the hands of rabbis, priests, or 
other religious functionaries, and various forms of sugges- 
tion or "psycho-therapy" were the curative processes most 
in vogue. Jesus as a healer is not a unique figure. His 
abundant measure of success is due primarily, as he himself 
always insisted, to the faith or confidence of those whom he 
cured. But that faith is inspired by his personality, by the 
strong sense of personal power and authority resident within 
him. There was obviously a sort of radiation of cheer and 
strength from his person, to which the sick and feeble re- 
sponded. Such curative influence of personality is welt- 
known and highly valued in modern medical science. In 
all the cures wrought by Jesus, we are without precise de- 
tails as to the nature and status of the disease, or as to the 
permanence of the cure. But that the stories for the most 
part rest upon a secure foundation, though at times some- 
what exaggerated in the telling, there can be no reasonable 
doubt. 



142 NOTES 

10. Healings at Evening. Mk. 1:32-34 = Mt. 8:16 = 
Lk. 4:40-41. 

A vivid picture of Jesus' successful bealing ministry, 
which drew many people to him. Its essential condition was 
the people's faith, which grew with the increase of the 
cures. Mt. vs. 17 adds, as so frequently, an Old Testament 
proof -text (Is. 53:4) which is here omitted, as is the last 
past of vs. 34 in Mk. (vs. 41 in Lk.), in which the demons 
recognize Jesus as Messiah. (Compare note on section 8.) 

11. The Next Towns. Mk. 1:35-38 = Lk. 4:42-43. 

Jesus is most anxious to deliver his Message, and is un- 
willing to have his fame as a healer interfere with his true 
mission. For this reason he commonly bids those healed not 
to spread abroad the story of their healing. 

12. The Mission in Galilee. Mk. 1 :39 = Mt. 4 :23-25 = 
Lk. 4:44. 

Mark gives a brief editorial summary of Jesus' early 
mission, which Matthew somewhat expands in words which 
are here mainly followed. It is a legitimate statement, 
based on many indications throughout the gospels. Mat- 
thew's somewhat too precise catalogue of cures in verse 
24 is here omitted. 

13. The Leper. Mk. 1:40-45 ==Mt. 8:l-4 = Lk. 5:12-16. 

The disease called in the Bible leprosy is not the same as 
that now called by that name, as physicians have abund- 
antly demonstrated. (See an article by Dr. Shamberg in 
Biblical World for March, 1899, and one by Dr. McEwen in 
Biblical World for September, 1911.) Simon the leper (see 
section 119), in whose house at Bethany Jesus was enter- 
tained, was obviously a man who had suffered from the dis- 
ease, but was now restored to health. For such restoration 
of lepers to health was common, and that without medical 
treatment, but simply by the passage of time. The fullest 
Old Testament account of leprosy is found in Lev. 13 and 14. 
Chapter 13 gives the symptoms by which the presence of the 



NOTES 143 

disease is established ; if a man clearly has leprosy, he must 
leave family and friends and go into quarantine. That is, 
he must go outside the camp or town, find shelter there as 
he may, in tombs or caves; he must cry "Unclean" at the 
approach of another person, for his disease is highly in- 
fectious, and his food must be brought to him by friends 
and placed where he can get it without approaching any 
one else. But the disease runs its course; his flesh and skin 
grow healthy again. He believes he is quite cured. But he 
is not allowed to decide this important matter for himself, 
and to leave quarantine at will. He might easily be too 
optimistic in his diagnosis. He must first show himself to 
the high priest, who was chief health officer as well, and be 
examined by him according to a careful list of symptoms 
laid down in the Levitical code. If he stood the test, the 
high priest "declared him clean," and gave him the official 
pronouncement of health. Then, after making a prescribed 
thank-offering in the temple, he was allowed to return to 
his home, and to association with other people. If there 
were still signs of disease, he must return to quarantine for 
an added period. This course of events was so common it 
had to be regulated at length in the code of Leviticus; the 
disease in question is plainly not the "leprosy" which is the 
most terrible of maladies because incurable, so far as is 
known. The man in our story was plainly such a "leper," 
in the Biblical sense. He had lived outside the town until he 
was certain that the disease had left him. It was a long and 
difficult journey to Jerusalem, which the law required. And 
why should he go? Would not the word of some Serip- 
turally trained rabbi or scribe in his own town be more 
valid in authenticating his cure than his report of the pro- 
nouncement of Caiaphas, the worldly high priest in Jeru- 
salem? His friends and neighbors would accept the decision 
of a man like Jesus, for example, with complete confidence. 
If Jesus would "declare him clean," he might be spared the 
journey to Jerusalem, and return at once to his home. And 
this is precisely what he asks of Jesus. For the Greek word 
which is usually translated "make clean," in his request, is 
the very word which in Leviticus is used of the official pro- 



144 NOTES 

nouncement by the priest. If we translate it "pronounce 
clean" in the gospels, as we do in Leviticus, all the difficulty 
of the episode vanishes, and we have the original scene, 
which by the misunderstanding of ambiguous words, has 
been made into a miracle-story. Jesus sees that the man is 
clean; he lays a compassionate hand upon him (forbidden 
as dangerous and ceremonially defiling while the disease is 
still present) and declares him clean. But he will not en- 
courage, by any act of his own, neglect of the ancient law; 
he bids the man go to the priest and do as the law requires, 
which the man, very naturally, does not do, to Jesus' an- 
noyance and embarrassment. 

The evangelists share the naive view that Jesus really 
removes the leprosy; the statement of the sudden cure (in 
vs. 41b of Mk., 3b of Mt., 13b of Lk.) is here omitted. 

14. The Paralytic Cured. Mk. 2 :1-12 = Mt. 9 :l-8 = Lk. 
5:17-26. 

Another of Jesus' striking cures. The word translated 
"paralytic" really means "lamed," and denotes a man unable 
to walk or use his limbs, in consequence of rheumatism or 
some similar malady. Such cases are peculiarly susceptible 
to cure by suggestion ; a very large number of the cures at 
Roman Catholic shrines, such as Lourdes or Treves or St. 
Anne de Beaupre, are of this character, as is evidenced by 
the large number of crutches and canes left as votive offer- 
ings. In this case, the man's faith and eagerness are ex- 
traordinarily strong, so that he even breaks through the 
roof to get into Jesus' presence. We may assume the faith 
of his bearers, and the enthusiasm of the great crowd also 
has its effect ; the cure is wrought. Jesus probably had some 
prior knowledge of the man or some further words with 
him, here unrecorded. At any rate, he knows the man's 
genuine repentance, his faith, his desire to be of the com- 
pany of those who are ready to welcome the Kingdom, his 
heart-felt reception of the Message. And so he assures the 
man of the divine forgiveness. He believes, here as always, 
that what God requires of a man as a prerequisite for for- 
giveness is simply repentance and a desire to be again 



NOTES 145 

right with his Father. And Jesus can give assurance to 
every such man that his sins really are forgiven, and bid 
him go on in the new and purer life. He does not, of 
course, himself forgive the sins, as if he claimed the pre- 
rogatives of God; he does what the modern priest does in 
pronouncing absolution. And this assurance he believes 
one man may properly give to another. The phrase "Son 
of Man" in the usual translation of the sentence, "The Son 
of Man hath power on earth to forgive sins," is a misrender- 
ing of the Aramaic phrase used by Jesus, which means 
simply "man." The evangelists erroneously take it as mean- 
ing Son of Man or Messiah, applying it to Jesus himself. 
Jesus did not mean, "I, as Messiah, have the right to for- 
give sin"; he meant, "Man may assure his brother-man of 
God's forgiveness." 

15. The Call of Levi. Mk. 2:13-17 = Mt. 9:9-13 = Lk. 
5:27-32. 

The Jewish tax-gatherers were despised by their fellow 
Jews as apostates, as worse than Gentiles or evil-doers, for 
they put themselves in the service of the hated conquerors 
to collect the tribute from their own people. In the New 
Testament they are commonly grouped with "sinners," 
which shows how they were regarded. Jesus, like John be- 
fore him, had a message for these outcasts, and received 
many of them among his followers. Here he summons one 
of them, already his follower in the general sense, to be a 
personal disciple. Mark calls the man Levi, son of 
Alphaeus; Luke simply Levi. Matthew calls him Matthew, 
which is probably the same man's other name. It is he, of 
course, to whom tradition ascribes our first gospel, and who 
is probably the actual writer of its principal source. The 
feast is probably in Levi's house, though Mark's wording 
could be understood as meaning Jesus' house (i.e., Peter's). 
Matthew seems to take it in the latter sense, Luke in the 
former. Jesus' reply to the Pharisaic criticism is classic. 

Mt. vs. 13a, giving a quotation from Hosea 6:6, is obvi- 
ously due to the evangelist, and is here omitted. 



146 NOTES 

16. Why Jesus and His Disciples Did Not Fast. Mk. 
2:18-22 = Mt. 9:14-17 = Lk. 5:33-38. 

The disciples of John the Baptist remained for many 
years as a separate sect from the followers of Jesus, finally 
growing to be their distinct rivals. Like their master, John, 
they were ascetics, given to fastings, and like him (but also 
like Jesus' followers), they made much of baptism. It is 
Luke who among New Testament writers shows most ac- 
quaintance and sympathy with them. Notice how here in 
vs. 33 he says, unlike the others, "they fast often and make 
supplications." The latter phrase refers to stated forms 
of prayer; to these Luke has another reference in 11:1 
(see section 34). The parable of the sons of the bride- 
chamber has no reference to Jesus' death, but only by a 
striking illustration shows that fasting is in place as a sign 
of mourning, and is no fitting expression of the religious 
experience of Jesus' disciples. (Compare section 80.) 
The parables of the unshrunken cloth and the new wine 
simply illustrate the same truth that certain religious forms, 
such as fasting, did not fit the religious experience of Jesus 
and his followers. As little as unshrunken cloth fits an old 
garment, as freshly fermenting wine fits old wine-skins, so 
little does fasting fit our filial and happy religious life. 
These, like all parables, are illustrations, not allegories. 
Vs. 39 in Luke is added by the evangelist, is wholly out of 
place in this context and is here omitted. 

17. The Sabbath for Man. Mk. 2:23-28 = Mt. 12:1-4, 
8 = Lk. 6:1-5. 

Strict Jews, such as the Pharisees, would regard the 
plucking of heads of grain as work, and therefore a viola- 
tion of the Sabbath. Jesus urges that the Sabbath laws of 
the Old Testament were made for man's sake, not man for 
their sake. He illustrates by an incident in the life ol 
David (T Sam. 21:1-6). Scripture itself shows that man 
is master of the law; not its slave. The phrase "Son of 
Man," in the usual translation of the last verse of the sec- 



NOTES 147 

tion, is a misrendering of a phrase in Jesus' Aramaic speech 
meaning simply "man." 

The reference to Abiathar in Mk. vs. 26 is inaccurate and 
is here omitted, as it was by Matthew and Luke. Verses 
5-7 in Matthew are the evangelist's addition, and are here 
omitted. 

18. A Sabbath Healing. Mk. 3:l-6 = Mt. 12:9-10, 13- 
14 = Lk. 6:6-11. 

Here is another cure wrought by the strong will and 
dominant personality of Jesus. He speaks sharply to the 
man, and the man instinctively obeys, stretching out the 
hand that had so long been unresponsive to his will. The 
evangelists tell this story, not primarily to show Jesus as a 
healer (that is taken for granted), but to demonstrate his 
attitude toward the Sabbath. 

Verses 11 and 12 of Matthew are the addition of the 
evangelist and are here omitted, but used in part in the 
following section. 

19. Another Sabbath Healing. Lk. 13 :10-17 = Mt. 12 :11. 

This incident, though found only in Luke, is quite credible 
as a cure by suggestion. Like the preceding section, it is 
given by the evangelist primarily to illustrate the attitude of 
Jesus (and so of his followers) to the Sabbath. The heal- 
ing is taken for granted, and is not opposed to probability. 
One verse (12:11) is quoted from Matthew. 

CHAPTER II v 

Teaching the Disciples 

20. Beatitudes. Mk. 3:13 = Mt. 5:l-2 = Lk. 6:12-13a, 
20a; Mt. 5:3-9 = Lk. 6:20b-21; Lk. 12:32; Mt. 13:16- 
17 = Lk. 10:23-24. 

The appointment o£ the Twelve, with the list of their 
names, given by Mark and Luke at this point, we reserve 
with Matthew, till a later occasion. In the familiar "Beati- 
tude" section, verse 5 and verses 10-12 of Matthew are 



148 NOTES 

omitted, also verses 22-26 of Luke. Luke's use of the sec- 
ond person in the beatitudes is followed rather than Mat- 
thew's use of the third, since Jesus was blessing those to 
whom he was speaking rather than stating general 
principles. 

The "Sermon on the Mount," as we have it in its long 
form in Matthew 5-7, is the creation of the evangelist, who 
puts together sayings of Jesus from different occasions. 
Luke has most of this material, but scattered through his 
gospel. Only a small portion of the material given here by 
Matthew is given also here by Luke. The present arrange- 
ment regroups the sections and places some of them at a 
later point. The original discourse at this point was spoken 
to disciples, not merely the Twelve, but a larger group of 
Jesus' followers. The "woes" in Luke, vss. 24-26, are not 
original, if only for the reason that the rich to whom they 
are addressed were not present on that occasion. 

21. The Parable of the Importunate Widow. Lk. 
18:1-7. 

This parable, found only in Luke, is a close parallel to 
the parable next following, that of the importunate friend, 
also found only in Luke. Luke has widely separated them, 
yet they belong together, as here arranged, having the same 
point, the certain hearing of men's prayers by the Father 
in heaven. Verse 8 and part of verse 7 are here omitted. 

22. The Parable op the Importunate Friend. Lk. 
11:5-8. 

Compare preceding note. God's goodness is illustrated 
by contrast. 

23. The Fatherliness of God. Mt. 7:9-ll = Lk. 11:11, 
13. 

Verse 12 in Luke is probably an addition by the evan- 
gelist, and is here omitted. This section gives the moral 
of the two sections preceding. 



NOTES 149 

24. Ask; Seek; Knock. Mt. 7 :7-8 = Lk. 11 :9-10. 

These verses are here made to follow, rather than precede, 
the preceding parables. 

25. The Divine Care. Mt. 6:25-33 = Lk. 12:22-31. 

Mt. vs. 34, which has no parallel in Luke and has slight 
relation to the real thought of the section, is here omitted. 
This section is Jesus' classic expression of faith in the 
Father's goodness. 

26. Treasures in Heaven. Mt. 6 :19-21 == Lk. 12 :33-34. 
Matthew is here followed. 

27. Two Masters. Mt. 6 :24 = Lk. 16 :13. 

The exact meaning of Mammon is uncertain; it seems, 
however, to signify riches. 

28. Salt. Mk. 9 :50 = Mt. 5 :13 = Lk. 14 :34-35a. 

This saying concerning salt appears in different form in 
each of the gospels, as well as in different connections and 
with different application. The wording here given is an 
attempt to reach the original form and meaning. Mk. vs. 
49 is here omitted, and certain phrases in Mt. and Lk. 

29. The Light That Shines. Mt. 5 :15-16 = Lk. 11 :33 = 
Mk. 4:21 = Lk. 8:16. 

What is said in the note on the preceding section is true 
here also. 

30. The Light of the Eye. Mt. 6 :22-23 = Lk. 11 :34-36. 

Here the words "single" and "evil," as applied to the eye, 
are rendered by their equivalents "sound" and "diseased." 

31. The Beam in One's Own Eye. Mi 7:3-5 = Lk. 

6:41-42. 

The familiar order o£ this and the next section is here 
reversed. A "mote" is a tiny splinter or speck of chaff; 
the "beam" is the literal large timber, used in building. 



150 NOTES 

32. Judge Not. Mt. 7:l-2 = Lk. 6:37-38 = Mk. 4:24b. 

The wording of Luke is followed. The "lap" is simply a 
loose fold of the garment gathered up to serve as a pocket 
or receptacle. 

33. The Golden Rule. Mt. 7 :12 = Lk. 6 :3I. 
The familiar "Golden Rule." 

34. The Lord's Prayer. Mt. 6:7-13 = Lk. 11:1-4. 

In the main, the form of the Lord's Prayer in Lk. is 
followed, as more probably original than the expanded form 
in Mt. "Thy will be done, as in heaven, so upon earth," 
is an explanatory equivalent of "Thy Kingdom come"; 
similarly ''But deliver us from the evil one" (or the tempter) 
merely repeats and emphasizes the petition "Lead us not 
into temptation." These two additions bring the number 
of petitions up to the sacred number seven; it is much more 
likely that the original brief prayer was thus enlarged in 
the liturgical use of the churches, than that an original 
seven-petition prayer was cut down to the form in Luke. 
Passages used in liturgy always tend to enlarge rather than 
to grow shorter. The familiar doxology "For thine is the 
Kingdom and the power and the glory, forever and ever, 
Amen," is no part of the New Testament text, and is 
omitted in the Revised Version, though the King James 
version has it in the text of Matthew, which here rested on 
late and inferior mss. as well as on familiar church usage. 
It was a late liturgical addition. 

Our common English phrase "Forgive us our trespasses, 
as we forgive those who trespass against us," is found in no 
New Testament, but is taken from the English Book of 
Common Prayer, which apparently took it from Tyndale's 
translation of 1525. The suggestion for it is of course in 
Mt. 6:14-15. 



NOTES 151 

CHAPTER III 

Unbelief and Opposition 

35. A Gentile's Faith. Mt. 8 :5-10, 13 = Lk. 7 :1-10. 

Matthew is here followed. Vss. 11-12 of Matthew (Lk. 
13:28-29) is a later saying, probably not from Jesus, cer- 
tainly not belonging to this occasion. The "boy" in Mat- 
thew's account seems to mean the centurion's son. But the 
word is ambiguous and may mean "servant." Luke so un- 
derstands it, and calls him "slave." The parallel story in 
John 4:46-54 calls him "son." Jesus' reply to the cen- 
turion's appeal is properly taken as a question, though the 
familiar translation makes it a statement, "I will come and 
heal him." The cure is a typical case of cure by sugges- 
tion. To follow it clearly, we ought, instead of following 
the father on his errand to Jesus, to stay by the suffering 
boy's bedside. It is there that the cure is wrought, not in 
the village street where Jesus talks with the father. 

But the evangelists do not tell the story to illustrate Jesus' 
healing power. They are not chiefly interested in the cure 
as such, but in the fact that the centurion was a Gentile, 
who showed such extraordinary faith as quite to surpass 
Jesus' own countrymen. He did not expect Jesus to come 
to his house, but from a distance to exercise his healing 
authority over pain. Just this faith, shared, as it doubt- 
less was, by his family and the afflicted boy, wrought the 
cure, as Jesus says. 

36. John Baptist Imprisoned. Mk. 6:17-20 = Mt. 14:3- 
5 = Lk. 3:19-20. 

The name Philip, given to Herodias' former husband in 
Mark and Matthew, is an error. Luke gives no name. 
Herodias had fled from her husband in Rome, and had 
joined Antipas the tetrarch, who had divorced his wife for 
her sake. Both her first husband and Antipas were half- 
uncles of Herodias, and her daughter, Salome, later married 
another half-uncle of Herodias, Herod Philip, who was 
Antipas' brother, and half-brother to Salome's father. 



152 NOTES 

37. John's Message to Jesus. Mt. 11 :2-6 == Lk. 7 :18-23. 

"He that cometh," in John's question, is the same figure 
as "he that cometh after me" in Mt. 3:11, and "Elijah that 
is to come" in Mt. 11:14, the great prophet promised in 
Mai. 3:1 (quoted in Mt. 11:10). John was not expecting 
a kingly Messiah, but a great prophet, the promised Elijah 
who was to come. Jesus' reply to the messengers uses 
figurative language based on Is. 35 :5-6, 61 :1, which Jesus 
elsewhere (section 50) quotes as descriptive of his work. 
The evangelists, especially Luke, take this language literally, 
of healing miracles ; Jesus means it, as Isaiah did, of spirit- 
ual ministration to men's needs, lives and souls. To John's 
question, Jesus returns no definite answer, but the last sen- 
tence is a hint to John not to misunderstand Jesus or his 
work. In reality, Jesus identifies, not himself, but John, 
with "the coming one." 

38. Jesus' Judgment of John. Mt. 11:7-11, 14 = Lk. 
7:24-30. 

Here Jesus distinctly identifies John himself with the 
"coming one," the Elijah of Malachi's prophecy, and praises 
John in the loftiest terms. But he adds that the least citi- 
zen of the coming Kingdom is greater than the greatest 
figure in the present world-order. Verses 12-13 in Mt. 
(Lk. 16:16) are used later, in section 122. 

39. The Execution of John. Mk. 6:21-29 = Mt. 14:6- 
12. 

This account of John's death is by some scholars con- 
sidered legendary, but without sufficient reason. Josephus, 
in his Antiquities of the Jews, Book XVIII, chap. V., sec- 
tion 2, has an account of John's death which does not men- 
tion the connection of Herodias and her daughter with the 
matter, but is not necessarily contradictory of the gospel 
story. Moreover, in case of a difference of statement be- 
tween the evangelist and Josephus on such matters, the 
evangelists are quite as likely to be correct as Josephus. 



NOTES 153 

40. The Pharisees Slander Jesus. Mk. 3 :22 = Mt. 
9:32-34 (12 :22-24) = Lk. 11:14-15. 

This incident appears twice in Matthew. Lk. vs. 16 is 
out of place, and is here omitted. The fact that Jesus used 
no spells or charms to cast out devils suggested the charge 
that he was in league with the devil. 

41. Jesus' Condemnation* of Evil Speech. Mk. 3:23- 
30 = Mt. 12:25-37 = Lk. 11:17-23, 12:10, 6:45; Mt. 
7:16-18, 20 = Lk. 6:43-44. 

The name of Satan here used is correctly Beelzebul, not 
Beelzebub. Jesus' severe condemnation is of the heart so 
perverted that it calls evil good and good evil, that it 
stigmatizes the spirit of God as Satanic. He believes that 
his power over the demons shows that the Kingdom of God 
is near. He is now binding the "strong man" as a pre- 
liminary to his complete defeat and overthrow. The con- 
trast is not between the Holy Spirit and the Son of Man, 
i.e., the Messiah, but a son of man, i.e., a human being 
One may blaspheme the man, even Jesus himself, with im- 
punity, but not so the Spirit within him, working through 
him. Such hasty and inconsiderate words will face a man 
in the solemn hour of judgment. 

42. The Parables of the Lost Sheep and the Lost Coin. 
Mt. 18:12-14 = Lk. 15:1-10. 

The pious and orthodox Pharisees considered any contact 
with the common people, lax in their keeping of the law, 
as defiling. It was one of the chief grounds of criticism of 
Jesus that he constantly associated with them and gave them 
his message. Here he gives his justification. 

43. The Parable of the Loving Father. Lk. 15 :ll-32. 

This great parable ought to be called the parable of tha 
"Loving Father/' not of the "Prodigal Son." It illuminates, 
not sonship, but fatherhood. Its lesson is that of the two 
preceding parables. 



154 NOTES 

44. The Parable of the Supper-guests. Mt. 22 :1-10 = 
Lk. 14:16-23. 

This parable, which really illustrates Jesus' desire to win 
the multitudes, and show them as the objects of God's love, 
while the leaders rejected his invitation, has been used by 
our evangelists to illustrate the rejection of Judaism in 
favor of the Gentiles, as shown in the development of the 
early church. Matthew, in particular, has quite changed 
the form and significance of the parable. The text given 
here is a simplification, to restore so far as possible the 
original form. Verses 11-14 of Matthew have really no 
connection here, are probably not from Jesus, and are here 
omitted. 

45. The Parable of the Laborers in the Vineyard. Mt. 
20:1-15. 

This parable, like those of the lost sheep, coin, and son, 
illustrates God's love and welcome for the late-returning 
sinners, which is exercised without wronging the always 
good. Vs. 16 is the evangelist's comment, and is here 
omitted. At the beginning of the parable, the introductory 
phrase, "the Kingdom of Heaven is like," is purely formal, 
and is wholly misleading when taken literally. It occurs 
most often in Matthew's form of the parables, and is here, 
as always, omitted. 

46. The Woman Who Loved Much. Lk. 7:36-48. 

Verses 49 and 50 obscure the point of the incident, are 
repeated from other contexts, and are here omitted. The 
incident is not at all the same as the anointing at Bethany 
(section 119), though the host in each case is called Simon, 
and Luke is so much impressed by the likeness of the two 
stories that he omits the latter one, while borrowing some of 
its language for this incident. 

47. Counsel to Hosts, Lk. 14 :12-14. 

Jesus' sympathy for the needy here finds clear expression. 



NOTES 155 

48. Counsel to Guests. Lk. 14:7-11. 

An excellent lesson in humility. Compare (in section 
133) the criticism of the Pharisees and scribes "who love 
the chief places at feasts." 

49. Jesus' Mother and Brothers. Mk. 3 :20-21, 31-35 = 
Mt. 12 :4G-50 = Lk. 8 :19-21 ; Lk. 11 :27-28. 

The first part of this passage (Mk. vss. 20-21) is omitted 
by Matthew and Luke, though it is really necessary for the 
understanding of the later scene. They omitted it because 
of their unwillingness to represent Mary and her younger 
sons as desiring to put Jesus under restraint as one out of 
his right mind. There is here apparent an estrangement 
between Jesus and his family which we shall meet again. 
The Greek phrase in Mk. vs. 21 which is here rendered 
"his mother and his brethren" literally means "members of 
his family." The English translation in our authorized and 
revised versions is "his friends," which is misleading. 

50. Jesus in His Native Town. Mk. 6 :l-6 = Mt. 13 :53- 
58 = Lk. 4:16-22, 24. 

This visit of Jesus to Nazareth followed the attempt of 
his mother and brothers to take him into custody. How 
soon afterwards it came we cannot tell. The suggestion of 
this passage is that Jesus' mother and brothers were not 
present in the synagogue when he spoke, but that his 
sisters were there. The estrangement obviously continues 
and is evident in Jesus' last words. His inability to per- 
form many cures in Nazareth because of people's lack of 
faith throws light on the conditions of the healings gen- 
erally. This section is also interesting as showing that 
Nazareth, not Bethlehem, was Jesus' native place, and 
that the legend of his virgin birth does not belong to the 
earliest tradition. The original account in Mark (vs. 3) 
calls Jesus "the builder" (incorrectly rendered "carpen- 
ter") ; Matthew (vs. 55) out of mistaken reverence, changes 
this to "carpenter's son." On this change of Matthew 
rests the entire tradition of "Joseph the Carpenter." Luke 



156 NOTES 

changes Mark's phrase (vs. 3) "the son of Mary" to 
"Joseph's son" (vs. 22), which is clear evidence that Luke 
did not hold the virgin birth view. Vss. 23-30 in Luke 
give an entirely different ending to the scene, are unhis- 
torical, and are here omitted. The passage read from 
Isaiah is 61:1-2, and Jesus correctly feels that his work 
realizes what the prophet wrote. 

CHAPTER IV 
Healings and Parables 

51. Preaching from the Boat. Mk. 3:7-10 = Mt. 12: 
15 = Lk. 6 :17 ; Mk. 4 :l-2a = Mt. 13 :l-3a = Lk. 8 :4a. 

Vss. 11-12 in Mk. 3, 16-21 in Mt. 12, and 18-19 in Lk. 6 
are here omitted. The passage serves to introduce the fol- 
lowing section. 

52. Jesus in the Storm. Mk. 4:35^1 = Mt. 8:18, 23- 
27 = Lk. 8:22-25. 

This section is often called a miracle-story, and regarded 
as legendary. But as it reads it is neither miraculous nor 
legendary. It illustrates Jesus' perfect trust and confi- 
dence in God's care even in times of danger. One of the 
sudden wind-storms characteristic of the sea of Galilee 
gives an opportunity for its vivid expression. The story 
in Mk. 6:47-52 (Mt. 14:24-32) is a legendary develop- 
ment of this same incident, and is used in the appendix. 

53. The Gerasene Demoniac. Mk. 5:l-20 = Mt. 8:28- 
34 = Lk. 8:26-39. 

A considerable number of verses and parts of verses are 
omitted, including especially those which connect the 
swine with the episode. This element is probably legend- 
ary; at least, any basis of fact in it cannot now be dis- 
entangled. The swine is for the Jew the typical unclean 
animal. The statement in Mark, vs. 7, that the demon 
recognized Jesus as Messiah is also legendary; it often 



NOTES 157 

recurs. The entire incident is regarded as legendary by 
many scholars, but as here given it agrees perfectly with 
the circumstances of the time and is obviously not a mere 
invention. The description of the maniac here is par- 
ticularly complete and helps us to see what conditions were 
then ascribed to demonic possession. We see also what 
sort of calming and restoring influence Jesus was able to 
exercise on disordered minds. 

54. The Cure of the Epileptic Boy. Mk. 5:21 =Lk. 8: 
40; Mk. 9:17-28 = Mt. 17:14-20 = Lk. 9:38-42; Mk. 
ll:23-24 = Mt. 21:21-22 = Lk. 17:6. 

The verse from Mk. 5 (Lk. 8) is here used to introduce 
the episode of the epileptic boy, instead of that of J aims' 
daughter, as in Mark and Luke. 

This section, like the preceding one, gives us a clear 
picture of a case of "demon possession" and its relief by 
Jesus. There is no indication that such "cures" were neces- 
sarily, or even usually, permanent. Vss. 14-16 of Mk. 9 
and vs. 37 of Lk. 9, which connect this episode with that 
of the transfiguration, are here omitted, as well as vs. 43 
of Lk. 9. The closing sentences reaffirm Jesus' conviction 
that such restorative influence demands the active exercise 
of faith, not only in the subject, but in the healer as well. 

55. Jairus' Daughter and the Woman Healed by Faith. 
Mk. 5:22-43 = Mt. 9:18-26 = Lk. 8:41-56. 

A remarkable combination of two healings of which the 
first is really the more remarkable. In it Jesus was not 
consciously concerned; he knew nothing of it until it was 
all over; then he asked, "Who touched me?" And learn- 
ing the identity of her who had touched him, he said, quite 
scientifically, "Your faith cured you." It was not a cure 
wrought by himself. 

The story of Jairus' daughter needs only to be read as 
here given to be understood. Jesus correctly said, "She 
is not dead, but sleeps," aroused her from her death -like 
sleep, and bade her parents give her some strengthening 



158 NOTES 

food. But the neighbors and servants who had laughed 
Jesus to scorn in their fixed belief that the girl was dead, 
of course pictured to themselves and others that Jesus 
had recalled her already departed spirit. And so the 
legendary aspect of the episode began and grew. It is 
precisely against such misapprehension that Jesus wishes 
to guard in his charge of silence in the last verse. 

Luke, and especially Matthew, show how the story has 
developed in the miraculous direction in the later telling. 
Talitha cumi, "Maiden, arise," is Aramaic, Jesus' own 
language. 

56. What Men Said of Jesus. Mk. 6:14-16 = Mt. 14:1- 
2 = Lk. 9:7-9. 

This section shows what a great impression Jesus was 
making, but it shows also what a great impression John 
Baptist had made, when Jesus could be identified with him, 
and when even his murderer could believe him risen from 
the dead. 

57. The Pharisees Demand a Sign. Mt. 12:38-39, 41- 
42 = Lk. 11 :16, 29, 31-32; Mk. 8 :11-13 = Mt. 16 :1, 4; 
Lk. 12:54-56; Mk. 8:15 = Mt. 16:6 = Lk. 12:1. 

This is a composite section, made up of material scat- 
tered in our gospels but apparently originally belonging 
together. Vs. 40 in Mt. 12 and vs. 30 in Lk. 11 are com- 
ments by the evangelists and are here omitted. Luke's 
comment is substantially correct, but Matthew's is wholly 
mistaken and misleading. In Mt. 16, the sayings of vss. 
2-3 are missing in old and important manuscripts and are 
probably not original; they are here omitted. Of the sec- 
tion Mk. 8:14-21 (Mt. 16:5-12) all except the saying in 
vs. 15 of Mk. (vs. 6 of Mt., found also in Lk. 12:1) is 
here omitted. 

The whole section is interesting as throwing light on 
Jesus' own attitude toward miracle. His healings are not 
regarded by himself as miracles or "signs," and clearly are 
not so regarded by others, for the Pharisees ask him for a 



NOTES 159 

"sign" after he has done many healings. Such a mirac- 
ulous sign to prove the truth of his word he refuses, and 
rebukes the lack of faith that demands it. The preaching 
of the prophet itself ought to be sign enough, as it was 
to the men of Nineveh. His own work and that of John, 
and all the circumstances, ought to be sufficient "signs 
of the times" of the approaching Kingdom of God. The 
section closes with a warning to the disciples against 
the Pharisaic spirit. 

With this section compare also note on section 5. 

58. The Parable of the Demon that Returns. Mt. 12 : 
43-45 = Lk. 11:24-26. 

This is an apt description of the relapse that must often 
have taken place after demoniacs were temporarily restored 
to sanity and balance. Jesus uses it as a parable to illus- 
trate the habit of mind of many people in his environment. 
They succeeded in ridding themselves of certain evil in- 
fluences, only to fall victims to worse. The Pharisee, for 
example, in avoiding certain overt sins, fell into pride and 
hypocrisy and other evils worse than the one he prided 
himself on having vanquished. The parable has its ap- 
plication in all times and environments. 

59. The Parable op the Differing Soil. Mk. 4 :2b-8 = 
Mt. 13:3b-8 = Lk. 8:4b-8a. 

Verse 9 in Mk. and in Mt. (the last part of vs. 8 in Lk.) 
is here omitted. The parable vividly pictures the different 
results of the message of God in different souls. "The 
sign of the prophet Jonah" awakens various response in 
men of various mind and heart. The parable is wrongly 
called "the parable of the sower." It is not about the sower 
at all, who appears only as the strewer of the seed. It 
might begin "Seed was sown on the earth and some fell 
by the way-side," etc.; the meaning would be as clearly 
expressed as now. It is really a parable "Of the Different 
Sorts of Soil." Its lesson lies in that difference of soil, 
not in anything concerning the sower or the seed. 



160 NOTES 

60. The Parable of the Fruitful Earth. Mk. 4:26-29. 
This parable is not given in either Matthew or Luke. It 

typifies the divine providence that watches over spiritual 
and natural seed-sowing alike, and brings fruition by pro- 
cesses unseen and independent of man. It is in a sense 
a companion of the preceding section, showing how God 
brings to fruition what is sown. 

61. The Parable of the Wheat and the Tares Together. 
Mt. 13:24-30. 

This parable is not found in either Mark or Luke. Some 
scholars think it is another form of the preceding section, 
but this is clearly mistaken. It shows how God lets evil 
and good live side by side in the world, leaving their separa- 
tion to the great day of final judgment. 

62. The Parable of the Good and Bad Fish in the Net. 
Mt. 13:47-48. 

This parable is found only in Matthew, like the preced- 
ing, to which it is a parallel, with just the same significance. 
Verses 49-50 are the evangelist's application or explana- 
tion and are here omitted. 

63. The Parable of the Mustard Seed. Mk. 4:31-32 = 
Mt. 13:31-32 = Lk. 13:19. 

This parable expresses the sure conviction of the real- 
ization of the coming Kingdom, despite the smallness and 
obscurity of Jesus 7 following. The "mustard" here de- 
scribed is evidently the "black mustard," which in warm 
places in Palestine grows eight or nine feet high, and re- 
sembles a small tree. The point of the parable is not in 
the gradual growth, which is not mentioned, but in the 
contrast of tiny seed and great tree, the elements em- 
phasized. 

64. The Parable of the Leaven. Mt. 13 :33 = Lk. 13 :21. 

This brief parable, in a single sentence, is the companion 
of the preceding section. Both contrast the future King- 



NOTES 161 

dom of God with its present obscure status, as preached by 
Jesus. The idea of a gradual growth of the Kingdom it- 
self from more to more is not found in either parable. 

65. The Parable of the Discovered Treasure. Mt. 13: 
44. 

This parable, like the following, expresses simply the 
truth that so precious is the Kingdom that everything else 
should be sacrificed for its attainment. The moral ques- 
tion as to the man's right to buy the field without making 
known his discovery is quite beside the point. 

66. The Parable op the Precious Pearl. Mt. 13:45-46. 

A companion of the preceding, with the same significance. 
Notice how the eight parables here grouped consist really 
of four couples. Notice also how they deal, for the most 
part, with the farm-life and fishing-life with which Jesus 
was so familiar in Galilee. 

67. How Jesus Taught. Mk. 4:33-34 = Mt. 13:34. 

A general statement by the evangelist which serves well 
to bring the whole parable section to an end. Of course, 
it is not supposed that Jesus spoke these parables all on 
the same occasion. They are grouped by the evangelists 
(and so here) as a matter of convenient literary arrange- 
ment. 

68. Jesus' Pity for the Multitudes. Mt. 9:35-36; Mt. 
9:37-38 = Lk. 10:2. 

The strong expression of Jesus' compassion here is 
notable. 

69. The Choice of the Twelve. Mk. 3 :14-19 = Mt. 10 : 
2-4 = Lk. 6:13b-16. 

Out of a large number of "disciples" or followers, Jesus 
now chooses twelve for special training as helpers in the 
great work of the Mission. These Twelve are already the 
nearest, the most fitted for his purpose. 



162 NOTES 

70. The Twelve Sent Out to Preach. Mk. 6:7-11 = 
Mt. 10:1, 5-15 = Lk. 9:1-5, 10:4-12. 

Jesus is sending out his disciples to preach in the Gali- 
lean villages; they are to speak his Message and do his 
work. Samaria and the Gentile towns they are to avoid. 
They are to trust for support to the hospitality of those to 
whom they go. The whole section is close in thought and 
language to ancient Palestinian life. Note the picturesque 
phrase, "a son of peace," for one of peaceful nature. 

The sending of the Seventy in Lk. 10 is an unhistorical 
parallel to the sending of the Twelve in Lk. 9. For the 
Jews the number 12 typified Israel ; the number 70, the Gen- 
tile nations. Luke means to express a mission to the Gen- 
tiles alongside the mission to the Jews. 

Here Lk. 10:1 is therefore omitted, and the text of Lk. 
9 is used more closely than the parallel text of Lk. 10. 

71. The Unresponsive Cities. Mt. ll:21-23 = Lk. 10: 
13-15. 

Verse 20 of Matthew is the evangelist's introduction, and 
is here omitted. Verse 24, which repeats vss. 15 and 22, 
is also omitted. 

This passage is parallel to the passage about the sign of 
Jonah, where it is said that the men of Nineveh shall stand 
up in the judgment and condemn this generation. They 
repented at the preaching of their prophet, whereas this 
generation fails to respond. So the Galilean towns, where 
Jesus has done his work, fail to respond, and this passage 
expresses his disappointment and condemnation. Nineveh, 
Sodom, Tyre and Sidon, are familiar Jewish types of cities 
which fell under the condemnation of God, and make a 
very effective contrast here. Especially is Capernaum, 
Jesus' headquarters, rebuked, in words borrowed from 
Isaiah 14:13-15. 

72. The Mission of the Disciples. Mt. 10 :16 = Lk. 10 : 
3; Mt. 10:24-25 = Lk. 6:40; Mt. 10:27 = Lk. 12:3; 
Mk. 6:12-13 = Lk. 9:6; Mt. 11:1. 



NOTES 163 

The most of Mt. 10, from vs. 16 on, is either later than 
Jesus, or belongs in another connection. Matthew uses all 
this material as counsel for the Christian missionaries of 
his own time. The disciples' mission was apparently brief, 
though not unsuccessful. They are soon with Jesus again. 
No details of the mission are given. 

73. The Disciples' Return". Mk. 6:30 = Lk. 9:10a; Mt. 
ll:25-27 = Lk. 10:21-22; Mt. 11:28-30. 

The words of Jesus here express his sense of the fact 
that though the proud and learned Pharisees ignored or 
rejected his message, yet many of the common people, for 
whom he had such love and pity, showed themselves re- 
ceptive to it. This he devoutly sees as the divine will, and 
thanks God for it. His message is God's; he sets forth 
God's will as a son, and only a son, can know and make 
known his father's mind. The statement of vs. 27 in Mt. 
(22 in Lk.) is here simplified, as it has been theologically 
expanded. 

74. The Love-feast in the Desert. Mk. 6:31-42 = Mt. 
14 :13-20a = Lk. 9 :10b-17a. 

This is given in the gospels as a wonder story. Old 
Testament suggestions, such as the miraculous feeding by 
manna in the wilderness, or the fine passage in Ps. 107 :4-9, 
have worked upon the tradition of the original event to 
make it into the miracle-story we read. Especially has the 
parallel in II Kings 4:42-44 been of influence. The origi- 
nal event was a sort of love-feast, when Jesus and his 
followers ate together their evening meal in the desert, as 
one great family. The supply of food was meager, but 
love and fellowship made it sufficient, and the brother- 
hood which Jesus taught received a striking exemplification. 
After the love-feast, always connected with the memorial 
celebration of Jesus' last supper, had become a cherished 
element in the life of the churches, this first love-feast in 
the desert became important in the tradition, and was told 
with features of the later celebration, as well as with a 



164 NOTES 

growing miraculous coloring. The miraculous element is 
given only by the numbers, and it is just in numbers that 
tradition is least accurate, as we know. It was simply 
that Jesus and his disciples gave freely of what limited 
food they had to the people gathered about them. This 
characteristic kindness, coupled with the sense of fellow- 
ship inevitably produced by the act of eating together, made 
the occasion significant and memorable. 

75. Jesus the Great Healer. Mk. 6:45-46, 53-56 = Mt. 
14:22-23a, 34-36. 

Into this notice of the return from the place of sharing 
the food, Mark and Matthew (not Luke) have inserted the 
story of Jesus walking on the sea, to which Matthew adds 
the story of Peter's attempt to do the same. This whole 
episode is only a legendary development of the story of 
Jesus' calmness in the storm, given earlier (section 52). It 
is here, therefore, omitted, but appears in the appendix. 
The account of the popular following of Jesus in the plain 
of Gennesaret is a vivid expression of the faith of the 
common people in his compassion and his power. It con- 
trasts sharply with the following sections, which reveal 
the distrust and hatred of the Pharisees. 

CHAPTER V 
Jesus' Way of Life 

76. Jesus' View of Marriage and Divorce. Mk. 10:2-9, 
ll = Mt. 19:3-9. 

Divorce was common and easy among the Jews of Jesus' 
time. Some rabbis allowed it for very trivial causes, and 
the question was much discussed. Jesus does not believe 
in divorce at all, for any reason. He believes that the 
marriage relation is divinely ordained, inherent in the very 
creation of man as male and female. This divinely created 
unity no man may destroy. The law of Moses does not 
command divorce. It allows divorce as a concession to 



NOTES 165 

human frailty, and commands only the legal document which 
protects the woman's honor. Jesus' insistence is that there 
should never be the occasion for such a document. 

Matthew, finding Jesus' rule too rigorous, as have many 
ever since, put in a modification (5:32 and 19:9) "except 
for fornication." But this exception is from Matthew, not 
from Jesus. Against it is the whole context; against it is 
also Mk. 10 :11-12, Lk. 16 :18 and I. Cor. 7 :10-11, where 
Paul quotes "a word of the Lord" to the effect that married 
couples may not separate and remarry. Jesus and Paul 
agree that the remarriage of such a separated man or woman 
is simple adultery; the tie of the original marriage is 
binding "until death do them part." 

Compare the similar statement of Jesus' view in section 
87. 

77. How a Man Is Defiled. Mk. 7 :1-15, 20-23 = Mt. 15 : 
1-11, 18-20. 

This passage well contrasts the law of God as given in 
the Old Testament (especially in the Pentateuch) with the 
later "tradition of the elders." To the latter belonged the 
ritual hand-washing here under discussion. It had no re- 
lation to cleanliness, but only to ceremonial purity. Jesus 
is always loyal to the Law, but opposed to this development 
of "tradition of the elders," because it seemed to him to 
divert attention from the real will of God, as expressed in 
the Scriptures. Its moral indifference condemned it in his 
eyes. He is here of course not discussing what foods a 
Jew may lawfully eat (that was set down in the law of 
Moses), but what constitutes true defilement. His inter- 
est is moral, not ritual, but he is not breaking with any pre- 
cept of the Law. 

The Old Testament quotation is from Is. 29 :13. 

78. The Pharisees Offended. Mt. 15 :12-14 == Lk. 6 :39 ; 
Mt. 13:51-52. 

This section introduces the following discussion of the 
real practice of the Jewish religion, and the contrast be- 
tween the ideals of Jesus and those of the Pharisees. 



166 NOTES 

79. The Pharisees Good Teachers but Bad Models. 
Mt. 23:l-5a = Lk. 11:46. 

Here Jesus distinctly declares his attitude of loyalty to 
the Law, along with his criticisms of its professional expo- 
nents. 

80. Sincere and Insincere Fasting. Mt. 6 :16-18. 

This passage merely bids sincerity in fasting, instead 
of making it a formal piety, to gain the approval of men. 
The thought is the same as in section 16. The words 
"anoint thy head and wash thy face" do not counsel any 
special festive display, but only the usual toilet, the ab- 
sence of which was noticeable to others. 

Fasting, prayer and almsgiving were the three chief 
Pharisaic pieties, and are here commented on in turn, 
with closely parallel phraseology. 

81. Sincere and Insincere Prayer. Mt. 6:5-6. 

The same note of sincerity in religious observance is 
here dominant. The going into the inner chamber is not 
primarily for seclusion and quiet, but to avoid the os- 
tentation of being seen of men. Compare section 34. 

82. Sincere and Insincere Charity. Mt. 6:1-4. 
The same insistence as in the preceding two sections. 

83. The Obligations of a Slave. Lk. 17:7-10. 

This passage, which is really a parable, brings out very 
clearly the difference between the morality of law-keeping, 
which is the morality of the slave, and the morality of the 
spirit, which is the morality of the personal relationship. 
So long as men's service of God is merely the keeping of a 
set of laws which are regarded as obligatory, men are 
slaves, whose service can claim no thanks, no personal recog- 
nition. It is only when human service forgets the com- 
mand, and is the glad free expression of love and good- 
will, that it becomes the filial service Jesus urges, and 



NOTES 167 

meets the Father's personal response to the child's of- 
fering. Two men do the same thing. The slave says, "I do 
this irksome duty because my master says I must;" the 
son says, "I'm glad to do this thing for Father, because I 
love him and desire what he desires." 

84. Not to Destroy but to Fulfill. Mt. 5 :17-20 = Lk. 
16:17. 

Here comes out Jesus' strong loyalty to the Law, to- 
gether with his insistence' that God wanted something 
beyond faithful law-keeping, the exceeding righteousness, 
which added to the observance of the letter the fulfillment 
of the spirit. This is illustrated in tho following sections. 

85. The Use of Oaths. Mt. 5:33-37. 

The use of oaths was carried to a great extreme among 
the ancient Jews, and is much discussed in the Talmud. 
The quotation is from Lev. 19:12, combined with Num. 
30:2 and Deut. 23:21-24. The description of heaven as 
God's throne and earth as his footstool is from Is. 66:1. 
"The city of the great King" is from Ps. 48:2. This is 
the only place in the gospels where Jesus calls God 
King, and this is but a quotation. 

86. Adultery of the Heart. Mt. 5:27-28. 

The law quoted is from the Decalogue (Ex. 20:14). 
The law is God's will and must be observed, but more 
than that is demanded; its spirit must be fulfilled, carried 
out so as to repress every lustful look or thought or 
desire. 

87. The Sacredness of Marriage. Mt. 5:31-32 = Lk. 
16:18. 

The law quoted is Deut. 24:1. Jesus of course thinks 
that if a man puts away his wife, he should give her the 
certificate of separation, to protect her honor. But he 
thinks that no man should put away his wife; he believes 
that God intended marriage to be binding, and that married 



168 NOTES 

people commit adultery if they marry again after divorce or 
separation. For fuller comment on the matter, see section 
76. 

88. The Spirit of Hatred. Mt. 5 :21-22. 

The law quoted is Ex. 20:13. Of course, Jesus agrees 
with the pronouncement of the law, but adds that the spirit 
of hate and scorn, which lies behind all murder, is the 
thing of which men must rid their lives. The word trans- 
lated "Fool!" is a stronger term of contempt than the 
word translated "Stupid l" 

89. Retaliation. Mt. 5 :38-41 = Lk. 6 :29 ; Mt. 5 :25-26V= 
Lk. 12:58-59. 

The law cited is Ex. 21:24 = Lev. 24:19-20; also Deut. 
19:15-21. It has reference solely to procedure in a law- 
court, and offers the judge a rough and ready rule by 
which he may administer justice by "making the punish- 
ment fit the crime." As a court rule it was of course long 
obsolete in Palestine; Jesus was not concerned with it as 
such, but only as used to justify private revenge and 
retaliation upon one's enemy, which the Old Testament no- 
where inculcates. Jesus means: be at peace, reconcile your 
differences, suffer wrong rather than do wrong. No man 
has a right to go on living in enmity with his brother; that 
in itself is a wrong for which he must some day give 
strictest account. 

90. Love Your Enemies. Mt. 5 :42-48 = Lk. 6 :27-28, 30, 
32-36. 

The law "Love thy neighbor" is Lev. 19 :18. There is no 
law to hate one's personal enemy. On the contrary, pas- 
sages like Ex. 23:4-5 and Prov. 25:21-22 inculcate in the 
plainest fashion love and kindness to personal enemies. 
The ancient bidding, however, strongly needed Jesus' rein- 
forcement. There are political utterances of hostility to 
national enemies (e. g., Deut. 7:2-5; 20:13-18; 23:3-6; 
25:17-19; Ps. 137:7-9). But these were not meant to 



NOTES 169 

guide the feeling and action of Jews toward their brother 
Jews. Men are to be not abstractly "perfect," but all- 
complete in love and goodness, excluding no one from the 
circle of their benevolence, because that is the example set 
by their God and Father. 

91. The Parables of the Foundations of Rock and of 
Sand. Mt. 7:24-27 = Lk. 6:46-49. 

These vivid parables form a fitting close to Jesus' dis- 
course on the morality of the Kingdom. 

92. The Effect of Jesus' Teaching. Mk. 1 :22 = Mt. 7: 
28-29 = Lk. 4:32; Lk. 11:53-54. 

The first comment puts in a single phrase what many epi- 
sodes in the gospel reveal — the extraordinary impression of 
originality and authority which Jesus made. The second 
shows the growing hostility of the Pharisees, which culmi- 
nates in Jesus' death. 

CHAPTER VI 
Thou Akt the Messiah! 

93. The Gentile Woman's Daughter. Mk. 7:24-30 = 
Mt. 15:21-28. 

This episode is not mentioned in Luke. It is a parallel to 
the episode of the centurion's hoy, illustrating Jesus' natural 
hesitation as a Jew to minister to Gentiles, though he almost 
immediately overcomes that hesitation when he sees the 
faith and earnestness of the suppliant. Like the centurion's 
boy, the girl here is relieved without being in the actual 
presence of Jesus. Such "absent cures" are neither infre- 
quent nor abnormal. 

94. Jesus as Messiah. Mk. 7:31 = Mt. 15:29; Mk. 8:27- 
33 = Mt. 16:13-17, 20-23 = Lk. 9:18-22. 

This is the first time that the Messiahship of Jesus has 
been spoken. It is important that it is spoken by the quick, 



170 NOTES 

impulsive, intuitional Peter. It comes to him by a flash of 
insight; not by information from "flesh and blood," but by 
inspiration from God. Jesus strictly forbids his disciples to 
mention his Messiahship to others. The general view is that 
Jesus is John the Baptist revived from the dead, or the ex- 
pected Elijah, or some other prophet heralding the King- 
dom. All consider him a prophet; no one outside the Twelve 
has thought of him as Messiah. Nor does he wish any one 
to do so. It can make no difference who is to be Messiah; 
men's duty to prepare is still the same. Jesus means to go 
on doing the work of the prophet and teacher preparing men 
for the Kingdom, until God, in his own time and way, calls 
him to be Messiah, founding the Kingdom. Of the time he is 
entirely ignorant, but the way has been made clear to him by 
the growing hostility of the Pharisees. He sees that this 
hostility can end only in his death. He can escape only by 
giving up his work — and that he will not do ; or by a direct 
intervention of God — and that he does not expect. For he 
believes that the path of suffering and death is the path by 
which God means to exalt him to the high honor of Messiah- 
ship. Dan. 7:13 told of a "son of man coming with the 
clouds of heaven", and this was taken as a prophecy of 
Messiah coming from heaven to establish the Kingdom. 
Jesus is a living man on earth ; how can he come as Messiah 
from heaven? The answer is that he must die, pass into the 
place of the dead, but escaping thence at the earliest moment 
("on the third day" is the Jewish proverbial way of putting 
it), he will rise to God, and so, exalted and glorious, can 
return as Messiah on the clouds of heaven. It is Jesus' 
conviction that his enemies mean to kill him that causes him 
to make use of this Son of Man prophecy. The phrase 
Son of Man is used for the first time at this scene at Caesarea 
Philippi, and is never used afterwards except when Jesus 
is speaking to his disciples alone. It means "Messiah"; 
and Jesus never spoke of himself as Messiah to outsiders, 
nor allowed his disciples to do so. Wherever the term Son 
of Man occurs before Caesarea Philippi, or in words spoken 
before a general audience, it is either not genuine, or means 



NOTES 171 

simply "man." Jesus' prophecy of his coming fate is no 
miraculous foreknowledge, but was read only too clearly in 
his enemies' words and actions. Verses 18 and 19 of 
Matthew, including the famous words to Peter, "Thou art 
Peter, and on this rock I will build my church/ 7 are surely 
not genuine words of Jesus and are here omitted. 
With this section compare note on section 5. 

95. The Meaning of Discipleship. Lk. 12:49-50; Lk. 
14:28-33; Mt. 10 :38-39 = Lk. 14:27, 17:33; Mk. 8:34- 
9:l = Mt. 16:24-28 = Lk. 9:23-27; Mt. 10:28-33 = 
Lk. 12:4-9. 

This passage puts together sayings of Jesus to his own 
disciples (not to the people) concerning the seriousness of 
their discipleship. He warns them what loyalty to him and 
his cause may involve. These sayings are all uttered after 
Jesus faces death for himself, and thinks the same fate may 
await some of his followers. At any rate, he wishes them to 
be ready to make the extreme sacrifice if it be demanded, to 
have the same spirit that is in him, to take up their crosses 
and follow after him, if the call come. This reference to the 
cross uses a proverbial saying, but of course Jesus could 
foresee that he would die by crucifixion. The Jews had no 
right to execute a man ; they could only hand him over to the 
Roman power, and the Roman method of executing pro- 
vincials (not Roman citizens) was by the cross. 

This passage shows how Jesus literally believed that the 
end of this wrong world-order, and the coming of the new 
Kingdom of God, would be realized in his own generation. 
The words at the end of the section are not to be taken 
figuratively, but quite literally. 

96. The Ambition of James and John. Mk. 10 :35-45 = 
Mt. 20:20-28 (23:11) =Lk. 22:24-27. 

Here Mark is followed. Matthew changes the scene and 
saves the reputation of James and John by putting the re- 
quest into the mouth of their mother. Luke has still 
greater changes of wording, omits the request of the two dis- 



172 NOTES 

ciples altogether, and makes the discussion take place at the 
Last Supper. 

The statement that James and John would drink Jesus' cup 
of martyrdom would not stand in our gospels unless it had 
been realized before they were written. James' martyrdom 
is recounted in Acts 12:2, that of John is well attested by 
early witness outside the New Testament. Both died in Pal- 
estine before the year 70, the approximate date of Mark's 
gospel. 

The closing words of this section bring out strongly Jesus' 
sense of his Messiahship, not as a personal exaltation, but 
as the opportunity for supreme service. 

97. Jesus Foretells His Death. Mk. 9 :30-32 = Mt. 17 : 
22-23 = Lk. 9:44-45; Mk. 9:10-13 = Mt. 17:10-12. 

A further attempt by Jesus to prepare his followers for 
the catastrophe which he clearly saw before himself and his 
mission. He explains that the prophecy of the return of 
Elijah "to restore all things" (Mai. 4:6) is fulfilled in John 
the Baptist. So also the prophecies of the fate of Messiah ! 
For Jesus, so soon as he realized that he must die, accepted 
this as God's will and part of the divine plan to lead him up 
to Messiahship. So k* found in the Old Testament refer- 
ences which he devoutly interpreted as foreshado wings of 
the path of suffering which he, as the destined Messiah, must 
walk. These he does not expressly cite, and we do not know 
just what passages had this meaning for him. But such 
passages undoubtedly gave him much strength and courage, 
and helped him to bear his cross, as knowing it was God's 
long-prophesied plan. The idea that Messiah should suffer 
or should be anything but a victorious king was, however, 
new to the Jews, and we cannot wonder that the disciples 
were slow to accommodate their understandings to these re- 
iterated statements of Jesus. 

98. Which of the Disciples is Greatest? Mk. 9:33- 
36 = Mt. 18 :l-4 = Lk. 9 :46-47, 48b. 

The question of the disciples, "Which among us is the 



NOTES 173 

greatest?" arises because Jesus lias spoken of his coming 
Messianic glory, and they, as Messiah's nearest friends, look 
for high places in the Kingdom. It is only the ambition 
shown by James and John finding expression also in the 
rest of the group. 

99. Jesus and the Children. Mk. 10:13-16 = Mt. 19: 
13-15 = Lk. 18:15-17; Mk. 9:37 = Mt. 18:5 = Lk. 9: 
48a; Mt. 18:10. 

A second section in which the little child is used as the 
type of the children of the Kingdom. Throughout the pas- 
sage, the term "little one" is used in its literal sense, though 
the evangelists sometimes use it as denoting an ordinary 
Christian, as in the phrase, "these little ones which believe 
on me." 

100. Unavowed Friends. Mk. 9:38-40 = Lk. 9:49-50; 
Mk. 9:41 = Mt. 10:42. 

That Jesus' name, used as a spell by others than his pro- 
fessed followers, was effective in exorcism, is not surprising, 
when we recall his fame and his popularity as a healer. We 
see it still so used in later times, in Acts 19 : 13-17. Jesus 
is glad to have his influence extended, and is appreciative of 
all friendliness, even if it does not mean personal attach- 
ment to his cause. 

101. Seventy Times Seven. Mt. 18:15 = Lk. 17:3; Lk. 
17:4; Mt. 18:21-22; Mk. ll:25 = Mt. 6:14-15; Mt. 
5 :23-24. 

This section is put together from kindred sayings in vari- 
ous parts of the gospels. Nowhere does Jesus' insistence 
on love to man as an essential part of religion find a better 
expression. 

102. The Parable of the Forgiven Man Who Would 
Not Forgive. Mt. 18 :23-35. 

This parable illustrates, by a very vivid and drastic paral- 
lel, the duty of every man to forgive his fellow, as God has 



174 NOTES 

forgiven him. The details go beyond the possibilities of 
an actual situation ; a creditor to the amount of ten thousand 
talents (eleven or twelve million dollars) is unlikely, even if 
he were a king or emperor demanding a reckoning from the 
governors who collect revenue from subject provinces. But 
the figure is purposely exaggerated, to make an effective con- 
trast between God's immeasurable goodness to us and the 
generosity we are ever able to show to each other, as repre- 
sented by the fellow servant's debt of a hundred denaria, 
something like seventeen dollars. 

103. The Parable of the Shrewd Steward. Lk. 16 :l-8. 

This parable has seemed to many readers to commend a 
dishonest and selfish action, and therefore to be of doubt- 
ful moral value. It is not one of Jesus' most successful 
parables, it must be confessed, yet there is no reason for 
regarding it as a later composition, as some do, or for 
being disturbed by its moral teaching. Luke was interested 
to preserve it, because it had allusion to one of his favorite 
ideas, the relation of riches to the Christian life. But in 
his own comment (vs. 9), which is here omitted, and in 
following the parable by vss. 10-15, which have reference 
to the right use of wealth in philanthropy, Luke gives the 
parable a point w r hich it really does not have. It does not 
illustrate the correct use of wealth. Still less does it offer 
an example of conduct to be imitated. The steward is 
called by Jesus unjust, i. e., morally wrong, but he is com- 
mended for his shrewdness, his ability to know how to get 
out of a difficult situation and prevent the shipwreck of his 
fortunes. It is unfortunately true that the children of this 
world are wiser in their own generation than the children 
of light, and to the latter, while they live in this genera- 
tion, something of the same worldly-wisdom, that they may 
guide their affairs with discretion, is necessary, and it is 
wholesome to find Jesus commending it. But it is not the 
man's method w 7 hich he commends ; the parable is not an alle- 
gory, and has no teaching concerning the use of means. 



NOTES 175 

104. The Rich Young Man. Mk. 10:17-27 = Mt. 19:16- 
26 = Lk. 18:18-27. 

This passage is often quoted as showing Jesus' social 
interest, his insistence that one must dispossess himself of all 
his wealth and belongings, by turning them over to the poor, 
in order to be his disciple. But Jesus' interest here is not 
at all social, but purely religious. The young man's riches 
bind him to this world and its concerns; the test for him 
is his willingness to share the life of sacrifice and privation 
which is the lot of Jesus and his disciples. But the counsel 
to give his money to the poor is for his sake, not for theirs ; 
not to relieve their poverty, but to save his soul, is Jesus' 
concern. He found it true, as did his disciples and apostles 
after him, that riches and social station were almost in- 
surmountable barriers to a man's consecration to the ideals 
for which he stood. Humanly speaking, it seemed impos- 
sible that a rich man should join the despised company of 
Galilean fisherfolk and lowly devotees, but with God's help 
many a rich man did it, and increasingly as the discipleship 
of Jesus grew into the Christian church. 

It is interesting to remember that this young man who 
did not become his follower, is the only man in the synoptic 
gospels whom Jesus is said to have loved. This beautiful, 
human, personal touch is omitted by Matthew and Luke, 
whose interest is chiefly in what they regard as the moral 
of the episode, the criticism of riches. 

105. The Parable of the Foolish Rich Man. Lk. 12:13- 
20. 

Verse 21 is the evangelist's comment, and is here omitted. 
Here the unequal distribution of this world's goods, the 
most pressing economic problem of all times, is laid be- 
fore Jesus in a concrete instance. As always, he refuses 
to decide a merely "social question," but turns it at once 
into a religious question. The folly of a life of selfish in- 
dulgence, without care for others, is vividly set forth. 



176 NOTES 

106. The Parable of Lazarus and the Rich Man. Lk. 
16 :19-31. 

This vivid parable also is not an allegory; it does not 
purport to give a picture of the situation beyond the grave. 
The conception of heaven and hell is essentially the usual 
Jewish one in Jesus' time, but the point of the parable is 
in its condemnation of the rich man's selfishness and indif- 
ference to his suffering fellow-men. The Jew who has 
Moses and the prophets, a Jew like the scornful Pharisee 
who scoffs at Jesus, has knowledge enough of the will of 
God to avoid such condemnation. It is sometimes objected 
to this parable that Lazarus goes to heaven only because he 
is poor, and the rich man to hell only because he is rich. 
But later Judaism generally tends to represent the poor 
man as pious; wherever a poor man is introduced into a 
tale or a saying, his piety is assumed without question. 
So in all the later books of the Old Testament, and the New 
Testament generally. Jesus did not have to explain to his 
hearers that Lazarus was a good man. Similarly there is 
a tendency to make the rich man the "villain" of the tale 
or saying, to think of him as godless and cruel. But in any 
case, the selfishness of this rich man is clearly enough 
brought out in the description. 

It is notable that this poor man is the only character 
in any of Jesus' parables to receive a name. The suggestion 
that Lazarus should rise from the dead very probably forms 
the starting-point for the story of the raising of Lazarus in 
the Fourth Gospel. There the result (John 11:46-53) was 
what is here prophesied — unbelief. 

107. The Scoffing Pharisees. Lk. 16:14-15, 10-12. 

This passage well represents the Pharisaic attitude toward 
such teaching as that which just precedes. Faithful use of 
what God has lent gives the surest title to riches laid up 
in heaven. Compare the parable of the talents (section 
136). 



NOTES 177 

108. The Hesitating Disciples. Mt. 8:19-22 = Lk. 9: 
57-62. 

The sternness and sharpness of the sayings of this sec- 
tion reveal the situation of the last weeks of Jesus' mission, 
when opposition has grown acute and death is in the air. 
There is no longer any place for hesitation; a man must 
be wholeheartedly Jesus' follower, or not at all. To decide 
for him now means renunciation and sacrifice and the break 
with much that is dear. 

With this section compare section 5. 

109. Complete Consecration! Mt. 10:37 = Lk. 14:26; 
Mk. 10:29-31 = Mt. 19 : 29-30 = Lk. 18:29-30; Mt. 18: 
7 = Lk. 17:1; Mk. 9 :43, 45, 47 = Mt. 18:8-9 (5:29-30). 

Here are united sayings that belong together, in mean- 
ing and purpose, though separated and in part given other 
significances by the evangelists. This passage, like the pre- 
ceding, gives us a vivid sense of the absolute consecration 
Jesus felt to be demanded by the increasing danger of his 
situation. Consecration to him and his cause meant the 
willingness to let everything else go, however near and 
dear, that should come between the life and the ideal to 
which it gave allegiance. In Jesus' own case, it had meant 
the breaking of family ties, and he felt that it would un- 
doubtedly mean the same for some of his followers. Com- 
pare the significant scene of section 49. Compare Mt. 10 : 
34-36 (Lk. 12:51-53), words probably not from Jesus, and 
not used in this text, which vividly express how many early 
Christians had to choose between loyalty to family and 
loyalty to Jesus. Compare also the scene in the life of the 
young Francis of Assisi, when to the father who had tried 
by every means to force him to renounce his dedication to 
poverty and service, he flung back the money and the gar- 
ments which represented that father's claim upon him. 
Read also Minot Savage's hymn, "O Star of Truth down- 
shining," especially the last stanza (Amore Dei No. 6) ; 



178 NOTES 

and the same underlying sentiment comes out in Lovelace's 
lines "To Lucasta, on Going to the Wars": 

"I could not love thee, dear, so much, 
Loved I not honor more." 
Such an inexorable choice as was forced upon Jesus and 
many, perhaps most, of his earliest followers, is not de- 
manded of every one. But when the demand comes, these 
sayings of Jesus help to understand it and to meet it. 

110. The Warning Against Herod. Lk. 13:31-33. 

Herod Antipas, who had put to death John the Baptist, 
and who had declared Jesus to be John risen from the dead, 
is now ready to add another deed of blood to his list. Per- 
haps if Jesus had remained in Galilee, he would have fallen 
a victim to Herod's hostility. But he was already certain 
that he must die, and he felt it unfitting "that a prophet 
perish out of Jerusalem." Moreover, it is now Passover 
time, which draws him to the holy city. The reference to 
the third day is simply the proverbial way of expressing 
"very soon." 

CHAPTER VII 

The Journey to Jerusalem 

111. Jesus Starts for Jerusalem. Mk. 10:l = Mt. 19: 
1-2 = Lk. 9:51; Lk. 8:1-3. 

The journey to Jerusalem, here begun, was for the pur- 
pose of attending the feast of the Passover, a pilgrimage 
incumbent on every loyal Jew. It was the custom to make 
the journey in companies or caravans, for fellowship and 
protection against robbers and hostile Samaritans. The 
women here mentioned appear in the last scenes in Jeru- 
salem. This is the first mention of Mary the Magdalene 
(that is, from the town of Magdala, on the lake). The 
statement that seven devils had gone out of her probably 
means that she had been healed by Jesus of an especially 
severe case of "possession." (Compare the legion of demons 



NOTES 179 

in section 53.) There is no reason whatever for identify- 
ing her with the sinful woman who anointed Jesus' feet 
(section 46) or for regarding her as a sinful woman at all, 
as is commonly done. 

112. Mary and Martha. Lk. 10 :38-42. 

These sisters appear only in Luke of the synoptic gos- 
pels, but are used also in the Fourth Gospel (chapters 11 
and 12), which takes more suggestions from Luke than 
from either Mark or Matthew. The Fourth Gospel story 
is wholly unhistorical, and we are entirely ignorant of where 
the sisters lived, or of their further relations with Jesus. 

113. Jesus Again Foretells His Death. Mk. 10:32- 
34 = Mt. 20:17-19 = Lk. 18:31-34. 

In going to Jerusalem, Jesus knew that in all probabilty 
he was going to his death. He could describe his probable 
fate in advance, for he knew the procedure when provin- 
cials were put to death by the orders of Rome. The method 
was crucifixion, preceded by scourging; of condemnation 
by the Sanhedrin he was certain, and mockery of a Jewish 
victim by the Roman soldiery charged with his execution 
was an inevitable part of the occasion. Jesus, who may 
very probably have witnessed such a scene, foresaw it all 
vividly, and tried^ to make it so clear to the disciples that the 
catastrophe, when it came, would not sweep them off their 
feet. Yet, as this passage indicates, and as the event 
showed, he was unable to make them fully understand. 
Compare section 97. 

114. The Inhospitable Samaritan Village. Lk. 17:11; 
9:52-56. 

This passage pictures a not uncommon incident in the 
Jewish pilgrims' journey to Jerusalem — the refusal of hos- 
pitality by a Samaritan village. For the Jews and Samari- 
tans were at enmity, and had no dealings with one another. 
The dispositions of James and John, the sons of Thunder, 
are also illustrated. Jesus, though a loyal Jew, had no such 



180 NOTES 

feeling of hostility to Samaritans as most of his country- 
men cherished. 

115. The Parable of the Good Samaritan. Lk. 10:30- 
36. 

This famous parable shows how Jesus thought of Samari- 
tans. In simple human kindness they might give the most 
orthodox Jew lessons. The Jew's religion was better than 
that of the Samaritan, but the latter often made far better 
use of the religion he had than did the former. Vss. 29 and 
37, which the evangelist adds to fit the parable into a con- 
text where it did not originally belong, are here omitted. 
The parable is well-placed here, as Jesus and the Twelve are 
themselves going down to Jericho, after a scene which 
raised the question of attitude toward the Samaritans. The 
word, "neighbor," in the last sentence, is almost a technical 
word, used by Jews of their fellow- Jews. Jesus here ( as in 
section 90 ) is trying to give it a wider, more human meaning. 

116. Zacch^us. Lk. 19 :l-9. 

A vivid and charming incident. Jesus' attitude toward 
the eager tax-gatherer is characteristic. 

117. Blind Bartim^us Cured. Mk. 10:46-52 = Mt. 20: 
29-34 = Lk. 18:35-43. 

Matthew makes the blind man into two, and has a doublet 
of the incident also in 9 :27-31. 

The cure of such a case of "blindness" (the word is used 
of a wide range of defects of sight) is not unparalleled or 
even extraordinary. Failure of the sense of sight, either 
complete or partial, is often found in nervous and hysterical 
conditions, where there is no organic defect. In such a case, 
a powerful suggestion, like that exercised by the personality 
of Jesus on the blind beggar, who knew of Jesus' fame as a 
healer and had full trust in it, is effective in removing the 
inhibition and restoring vision. That Jesus was hailed by 
Bartimaeus with the Messianic title, "Son of David," is 
surely erroneous, and the phrase is here omitted. 



NOTES 181 

CHAPTER VIII 

Teaching Daily in the Temple 

118. Jesus Enters Jerusalem. Mk. 11 :1-11 = Mt. 21 :1- 
11 = Lk. 19 :29-38. 

This scene of the triumphal entry is still celebrated by the 
church on Palm Sunday. The palms are suggested by John 
12 :13 ; in reality it is very doubtful whether palm trees grew 
at Jerusalem, and Mark and Matthew have simply "green 
stuff:" from the fields. The Sunday is convenient for pur- 
poses of church celebration, and many scholars so count 
the last days of Jesus' life as to bring the entry really on 
Sunday. But in reality it was probably on Monday, Sun- 
day being spent at Jericho; this is the reckoning here 
adopted. 

The journey from Jericho — some 20 miles — would be per- 
haps a six hour walk, over a steep and difficult road, exposed 
to the sun of the harvest season. In Bethany, Jesus has 
friends ; he has frequently visited Jerusalem before at Pass- 
over season. It is with these friends that he spends this 
Monday night, and it is they from whom he doubtless bor- 
rows the ass on which he rides into the city. It is a young 
animal as yet unridden, which makes it fit for this honored 
use. Matthew grotesquely enough, led by a too literal un- 
derstanding of the prophecy which he quotes, has both a 
mother-ass and her colt brought for Jesus to ride upon! 
The enthusiastic followers of Jesus, who do him homage by 
throwing their garments in the road before him, and strew- 
ing foliage, are his disciples and friends who have come with 
him, not the Jerusalem populace. The ovation is simply a 
tribute of honor to Jesus as the prophet of the coming King- 
dom of God, not as Messiah. We follow Mark's wording 
here. The ascription is to the coming Kingdom, not to the 
present king. Jesus is the prophet who comes in God's 
name, to bring God's message, as he is called in the next to 
the last sentence of this section. 



182 NOTES 

119. The Anointing of Jesus in Bethany. Mk. 14:3- 
8 = Mt. 26:6-12. 

This section is misplaced in our gospels, and belongs, as 
here placed, on the Monday evening in Bethany, the only 
evening of the week that Jesus spent there. "Simon the 
leper" was apparently a man who had been afflicted with this 
disease, but had recovered, as was so often the case (com- 
pare section 13). The exquisite story shows the devotion 
Jesus inspired in his followers. It shows, also, the forebod- 
ing of approaching death which fills Jesus' mind in these last 
days. This incident is omitted in Luke because he has a 
similar story of another anointing (section 46). Vs. 9 of 
Mk. (vs. 13 of Mt.) is the evangelist's comment, and is here 
omitted. Curiously enough, it did not induce Luke to in- 
clude the passage. The saying "The poor ye have always 
with you," etc., is notable as the one reference to the poor 
ascribed to Jesus in the Fourth Gospel. The last sentence 
of this section is Jesus' only allusion to his burial. 

120. The Parable of the Fruitless Fig-tree. Mk. 
11:12*14 = Mt. 21:18-19; Lk. 13:6-9. 

The so-called "cursing of the fig-tree" is told with marked 
difference in our first two gospels, being more miraculous 
and meaningless in Matthew. The simple wording of Mark 
suggests a symbolic meaning, and Luke, who omits it en- 
tirely, has a parable of a fruitless fig-tree which, if not 
actually spoken 'by Jesus at that point, says in substance 
what he then said. Out of the parable has grown the won- 
der-story. The fig-tree here, as so often in the Old Testa- 
ment prophets, is a figure for the Jewish people. Compare 
Hosea 9:10-16 and Micah 7:1. A similar figure is that of 
the vine, as in Hosea 10 :1 ; 13 :15 ; 14 :5-8, or Psalm 80 :8- 
16, or Is. 5 :l-7. The prophets commonly mention vine and 
fig-tree together; so in this parable, the fig-tree is planted in 
a vineyard. Jesus here gives his sharpest criticism of Juda- 
ism, and his sharpest word concerning its future fate. lie 
still hopes that his people may yet turn to God and produce 
fruit worthy of repentance, but he knows that the time of 



NOTES 183 

grace is short, and that only such repentance can save even 
the chosen people. The figure is exactly the same as is used 
by John the Baptist (section 1) and by Jesus himself 
earlier, in his words, "By their fruits ye shall know them" 
(section 41). 
This parable is spoken on Tuesday morning. 

121. Jesus Purifies the Temple. Mk. ll:15-19 = Mt. 
21:12-13, 17 = Lk. 19:45-48; 21:37. 

Jesus here appears as the champion of the temple's sanc- 
tity. The animals and birds for the sacrifices were offered 
for sale in the temple courts, for convenience' sake. And 
the pilgrims from outside Palestine who brought various 
Gentile coinage had to get it changed into the "holy" Jew- 
ish coin, which alone could be accepted at the temple. This 
money-changing was of course for a commission or discount, 
and the sale of sacrificial animals offered many opportuni- 
ties for petty cheating, unjustly high prices and "graft." 
There is evidence outside the New Testament of the abuses of 
this practice. Jesus' sense of reverence finds it abhorrent, 
and in a rush of really righteous indignation, he puts at least 
a temporary stop to it. The strange authority of Jesus, 
which men instinctively obeyed, is here very strikingly in 
evidence. The traders fled before him, without waiting to 
ask why. The Fourth Gospel (John 2:15) represents him 
as using a whip, which detracts from the impression of per- 
sonal authority, and spoils the picture. The quotation, "My 
house shall be called a house of prayer for all the nations," 
is from Is. 56 :7, and the phrase, "Ye have made it a den of 
robbers," is from Jei\ 7:11. The whole seventh chapter of 
Jeremiah is suggestive here ; the prophet faces a similar situ- 
ation, and like Jesus (section 134) prophesies the temple's 
destruction. 

The chief priests and scribes were angry at Jesus' violent 
interference with the temple trade; it was under their con- 
trol, the chief head of the "trust" being the former high 
priest Annas. They made much gain from it, and Jesus' 
action is the final item in their count against him; the limit 



184 NOTES 

of their endurance is reached, and they determine upon his 
speedy destruction. His influence over the common people 
is one of the things for which they hate and fear him most. 

This Tuesday night, like the two following nights, Jesus 
seems to spend on the Mt. of Olives, lodging in the open, 
with his disciples, as thousands of the Passover pilgrims did. 
It was this great concourse of people for the feast that made 
Jesus' influence especially dangerous in the eyes of his ene- 
mies ; this it was too which made the temple traffic especially 
brisk and especially odious. 

122. By What Authority? Mk. ll:27-33 = Mt. 21:23- 
32 = Lk. 20:1-8; Mt. ll:12-13 = Lk. 16:16. 

This section begins the account of Wednesday. Jesus is 
at once taken to task by the Sanhedrists for his act of the 
day before. The demand to name his authority is only a 
catch-question ; they desire to force him into committing him- 
self to some claim that will incriminate him in the eyes of the 
Roman governor. Jesus is too clever and adroit to be thus 
caught, and evades the trap, as he does in the series of epi- 
sodes which follow. He gives no direct answer, but puts in 
return a question whose answering would involve the San- 
hedrists in a dilemma. In the little parable of the two sons, 
the contrast between the despised "people" and the pious 
Pharisaic leaders is well brought out. Notice that the con- 
trast is made in their relation to John Baptist, not in their 
relation to Jesus, and that Jesus declares, "The tax-gather- 
ers and the harlots go into the Kingdom of God," because 
they respond to John's preaching. Later Christians would 
have said that only Jesus could lead men into the Kingdom 
of God. The last sentence is somewhat obscure, and has 
been variously interpreted. Jesus seems to mean that the 
time when the Jewish law and Scripture were the exclusive 
guides of life, preparing men for the Kingdom, had ended 
with John. With him began the era when the Kingdom was 
at hand and had its prophets in the world (John and Jesus) ; 
ignoring the old solemn and respectable way of con- 
servative Judaism, now outcast multitudes were pressing in 



NOTES 185 

by this new way of repentance and self -consecration, all of 
which seemed to the Pharisees to do violence to the King- 
dom and to the only legitimate way of entering it. 

123. The Inconsistent Generation. Mt. 11 :16-19 = Lk. 
7:31-35. 

This bit of observation of children at play serves as an 
extraordinarily successful illustration of the inconsistency of 
those who rejected both John and Jesus. Wisdom appears 
here as a personification, as in very many late Jewish writ- 
ings, e. g., Proverbs, Job, Wisdom of Solomon. Her chil- 
dren are the Jewish people. They justify what she has said 
of them. 

124. The Complaint of the Wisdom of God. Mt. 
23:34-39 = Lk. 11:49-51; 13:34-35. 

Among the Jews after the exile there was a considerable 
"wisdom-literature," in which the personified Wisdom of 
God is represented as acting and speaking. Some of the 
glories of the Jewish literature belong to this group of writ- 
ings. It includes, besides Job, Proverbs, and the Wisdom of 
Solomon, a considerable number of Psalms, Ecclesiastes, and 
Ecclesiasticus. Compare the way in which Wisdom cries 
aloud her instructions in the wonderful eighth chapter of 
Proverbs. To some such wisdom-writing, not otherwise 
known to us, Jesus seems to be alluding, when he says, "Wis- 
dom is justified of her children," i. e., what Wisdom spoke 
of this Jewish people is justified by their actual behavior. 
In the present section, Jesus quotes the words of Wisdom 
which he thus finds fulfilled in the attitude of the Jewish 
leaders. The burden of it all is that Israel ever rejects the 
messengers of Wisdom (i. e., of God). The whole passage 
can be understood only as we remember that we have here 
the words of "Wisdom," not of Jesus, who is merely quot- 
ing. For example, it is Wisdom, not Jesus, who would 
often have gathered the children of Jerusalem (the Jewish 
people) together under sheltering wings. The figure, so 
grotesque as applied to Jesus, is fitting as applied to Wis- 



186 NOTES 

dom, a feminine concept like that of the Spirit of God, often 
pictured as a great mother-bird, brooding over her nest (e. g. 
Gen. 1:2). It is Wisdom who deserts the house of Israel, 
refusing to return until welcomed as one coming in the name 
of the Lord. All this has no reference to anything in Jesus' 
career, but is quoted from a lost Wisdom- writing, older than 
Jesus' time, with whose presentation Jesus feels a strong 
sympathy. 

The reference to the death of Zachariah, "whom ye slew 
between the sanctuary and the altar," is not wholly clear. 
The nearest Biblical parallel is the account of the stoning of 
Zachariah the son of Jehoiada "in the court of the house of 
Jehovah" (II Chron. 24:20-22). Matthew calls the Zacha- 
riah referred to by Wisdom "the son of Barachiah," which 
would not fit the reference in II Chron. But Luke has only 
"Zachariah," which is probably original, the allusion being 
to the son of Jehoiada in II Chron. Matthew, mistaking 
the reference, or by a lapse of memory, writes "Zachariah 
the son of Barachiah," which phrase occurs in Is. 8:2 and 
Zech. 1:1 as the title of the well-known prophet of that 
name, who, however, was not murdered, so far as is known. 
Josephus (Jewish War IV: 5:4) tells of a Zachariah son of 
Barischaeus who was slain in the middle of the temple, in 
the year 67 or 63. Since this well-known murder took place 
some years before Matthew wrote, the name might have 
crept by mistake into his text. 

It is Luke who keeps the initial phrase of quotation, 
"Thus said the Wisdom of God." Matthew has omitted it, 
but Matthew keeps the quotation together, while Luke has 
divided it. 

125. The Multitudes' Loyalty to Jesus. Mk. 12:12 = 
Mt. 21:45-46 = Lk. 20:19; Mk. 12:37b. 

The Sanhedrists, so anxious to destroy Jesus, feared to 
arrest him openly, which would surely provoke a popular 
riot. The multitude was with him. 



NOTES 187 

126. The Parable of the Pharisee and the Tax- 
gatherer. Lk. 18 : 9-14. 

This little scene is one of the most vivid word-pictures 
ever painted, and needs no word of comment. The Pharisee 
here well illustrates the kind of prayer rebuked by Jesus in 
section 81. 

127. The Question of the Tribute to Cesar. Mk. 12 : 
13-17 = Mt. 22:15-22 = Lk. 20:20-26; John 7:53-8:1. 

The best commentary on this scene is Titian's wonderful 
picture. The payment of tribute to Rome was one of the 
bitterest elements in the lot of the Jews as a subject people. 
It emphasized their servitude and galled their spirits, leading 
to more than one revolt. The true patriot was sure to re- 
gard it as intolerable; to approve it was to make one's self 
despised by all the people. The question is cunningly 
devised. If Jesus had declared against the payment of the 
tribute, he could be denounced as a rebel to Rome ; if he de- 
clared for it, the people would turn against him as a traitor 
to their cause. Jesus' evasion is a master-stroke. The trib- 
ute was paid in Roman coinage, not in the small plain cop- 
per coinage of Palestine. Jesus' reply says in substance, 
"Roman coinage serves your business, carries on your trade ; 
this is Caesar's money you are using. Then give him what is 
his. This will have no bearing on your service to God." 
Thus he avoids the charge of treason against God, the only 
rightful ruler of the Jewish people. He refuses to put his 
head into the noose they present with so much hypocritical 
flattery. Here follows the passage John 7:53-8:11, which 
is out of place in the Fourth Gospel and apparently origin- 
ally stood in Mark and the other synoptics. It fits best at 
this point, and its vocabulary and style are those of Mark. 
The tribute money scene brings us to the end of Wednesday, 
and Jesus, as on the previous night, goes out to his lodging- 
place on the Mount of Olives. 

128. The Woman Taken in Adultery. John 8 :2-ll. 
This is Thursday morning, about 24 hours before Jesus is 



188 NOTES 

led to crucifixion. This exquisite story ranks with the pre- 
ceding one as a masterpiece of adroitness and skill, but in its 
human appeal it goes deeper than the other. The Pharisees 
bring the woman to Jesus merely to catch him, to get him to 
commit himself. That is the ceaseless attempt all through 
these Jerusalem days. The question itself is merely aca- 
demic ; they would have no power to stone the woman, under 
the Roman rule, no matter what the law of Moses said. 
She must be condemned by a Roman magistrate. What is 
wanted is simply Jesus' judgment; perhaps his notorious 
sympathy with sinners and harlots will lead him to contra- 
dict what Moses commanded in the Law. But Jesus does 
not. "Let the law take its course," he says, "but let him 
that is without sin among you cast the first stone." His 
stooping down and writing with his finger on the ground is 
only his pretence of occupation and abstraction while they 
deliberate. Jewish law (Deut. 17:7) provided that where a 
victim was to be executed by stoning, the witnesses, on whose 
testimony he was put to death, must cast the first stone, thus 
assuming the responsibility. (Compare Acts 7:5-8.) Zeal 
for the Law suddenly cools among these men. Jesus does 
not settle the matter; he leaves it to them. How dramatic 
is their stealing out, so softly that Jesus scarcely observes it 
as one by one they go. Then Jesus suddenly looks up from 
his preoccupied writing on the ground, observes that he and 
the woman are alone. "Woman, where are they? Did they 
not condemn you ?" We may be sure that Jesus' word and 
action made the profoundest moral impression this poor 
woman's life had ever known, and that she went her way to 
sin no more. 

129. The Sadducee?' Question of the Future Life. Mk. 
12:18-27 = Mt. 22:23-32 = Lk. 20:27-38. 

This well follows the preceding section. It is a catch- 
question brought by the Sadducees. Jesus' real enemies are 
the Pharisees, and their questions are designed to catch him 
in some unguarded remark that will involve him with Rome. 
The Sadducees, with whom he is never in mortal combat, 



NOTES 189 

only wish to put him to confusion, to show the folly of his 
belief in immortality. In this matter, as in matters of theo- 
logical belief generally, Jesus stands with the Pharisees; it 
is in matters of religious practice that he opposes them. 
The ancient Jews had not held the belief in immortality, and 
the Sadducees kept conservatively to the traditional posi- 
tion, while the Pharisees had developed this belief and many 
other "advanced" theological views. The Sadducees found 
it easy to make sport of this faith, as they do here. A his- 
torical instance, somewhat like the case they cite, is related 
by Josephus (Antiquities xvii:13:4), and may have been 
known to these Sadducees. Glaphyra, daughter of the King 
of Cappadocia, married Alexander, a son of Herod the 
Great. After he was killed by his father, she married Juba 
the King of Libya, and after his death became the wife of 
the ethnarch Archelaus, brother of her first husband. 
About two days before her own death, Alexander appeared 
to her in a dream to claim her for his own, despite her two 
intervening marriages. 

The law cited by the Sadducees, for what is technically 
called the Levirate marriage, is in Deut. 25:5-10. Its ob- 
ject was merely to "beget seed," that the original husband 
might have an heir to carry on his line. Jesus says that in 
the resurrection life there is no begetting of children ; there 
is no birth, as there is no death. There is merely the per- 
sistence of the intimate and tender relations of affection, like 
that between the angels. This woman presumably married 
her first husband because she loved him ; she belonged to the 
other six, not as chosen in affection, but because the law 
ordered them to take her, quite apart from her inclination, 
or theirs, so that she might bear a child. That relation does 
not persist in the resurrection life. "Whose wife shall she 
be?" as they ask it, means "Whose sexual mate shall she 
be?" Jesus has the highest ideal of the sacredness and in- 
violability of marriage on earth; he allows no divorce. But 
the sexual union ends with the earth-life. 

Jesus goes on to offer the Sadducees a simple argument 
for immortality, based on a quotation from Ex. 3:6. The 



190 NOTES 

Scriptures were divided into sections, named from some 
leading item in each. This section was called "The Bush," 
from its account of the burning bush. The Scripture argu- 
ment may seem less convincing to us than to ancient Jews, 
but Jesus had the faith before he found this verification of 
it in Scripture. He means that those who belong to God, 
whom he loves, cannot die. If he is their God, then they are 
Vernal, as he is eternal, for his love can never lose its own. 
This is a personal and religious approach to the problem of 
immortality such as characterizes a Jew. Contrast the 
Greek philosophic attitude to the same problem as found in 
the arguments of Plato or Cicero. Probably Jesus' way will 
always be more effective. To urge, "God loves your soul 
and will not let it go," will probably reach more people than 
the most skillful "proofs" of immortality. 

Compare Paul's fine way of saying the same thing (Rom. 
8:38-39), "I am persuaded that not death, nor life . . . 
shall be able to separate us from the love of God." 

130. The Question of the Great Commandment. Mk. 
12 :28-34a = Mt. 22 :34-40 = Lit 10 :25-28. 

The Pharisaic scribe here tries Jesus with one of the most 
disputed rabbinical problems. The rabbis divided the law 
into 613 commands, 365 being negative, and 248 being posi- 
tive. There were necessarily conflicts and it was much dis- 
cussed which commandment took precedence of all others. 
Jesus quotes the great saying of Deut. 6:4-5, the Schemah 
(the Hebrew word for hear), as it is called, the typical ex- 
pression of the Jews' faith and worship, used then as now 
in the morning and evening prayer of the synagogue service 
for every day. Jesus finds this ancient word a true expres- 
sion of his own faith and devotion. Love to God, complete 
and full, in all one's being, will assure the faithful keeping 
of whatever commands he lays on us. The insistence that 
man love God, not with a part of his nature, but with the 
whole, is important. It is good to emphasize that we are 
to love God with all our mind ; no man may claim to love and 
serve God as he should who does not use the best powers of 



NOTES 191 

his mind and render an intellectual service. Compare here 
also Paul's fine saying of the same thing in Rom. 13:8-10. 
Along with love to God goes love to man. This too Jesus 
quotes from the ancient Scripture (Lev. 19:18). The com- 
mandment is: Thou shalt love — God and thy neighbor. 
The combination of the two commandments is the work of 
Jesus (as in Mt. and Mk.) not of the scribe (as in Lk.). 
But the scribe is not far from the Kingdom of God, as he 
shows by his answer to Jesus, which is quite in the spirit of 
the great Hebrew prophets. Compare Amos 5:21-24; 
Hosea 6:6; Is. 1:11-17 j Is. 58:5-7. 

131. Is Messiah David's Son? Mk. 12 :34b-37a = Mt). 
22:41-46 = Lk. 20:40-44. 

There is perhaps a break in time between this section and 
the last, possibly the hour of noon and the midday meal. 
Jesus now takes the initiative, and will entangle his oppo- 
nents as they have tried to do by him. The quotation from 
Psalm 110 :1 offers a puzzle to those for whom the rabbin- 
ical use of the Old Testament was valid. David's lord is his 
superior; David's son is his inferior. To an ancient Jew this 
is a genuine difficulty, even if none to us. This is the only 
time Jesus publicly speaks of Messiah; elsewhere he speaks 
only of the Kingdom. Of course his words here do not even 
hint that tie is Messiah ; but since we know that he did thus 
think of himself they would seem to show that he did not 
think of himself as a descendant of David, or think that a 
necessary qualification for Messiahship. 

132. The Widow's Mite. Mk. 12:41-44 = Lk. 21:1-4. 
This exquisite passage needs no comment. The two mites 

represent something less than half a cent. She had two of 
these tiny coins — and she put both into the treasury of the 
temple ! 

133. Jesus' Denunciation" of the Pharisees. Mk. 
12:38-40 = Mt. 23:5b-7, 13, 15-32 = Lk. 20:45-47, 
11:39-44,47-48,52. 

Here Jesus throws down the gauntlet and comes out in 



192 NOTES 

very plain speech, once for all speaking his full mind about 
the Pharisees. His whole mission has been one long combat 
with them, a battle to the death. And all the strife has been 
over just such matters as are here passed in review, matters 
of religious attitude. Hypocrisy, falseness, selfishness, 
cruelty, these are the counts in the terrible indictment. It is 
commonly said that Jesus was put to death because he 
claimed to be Messiah, but this is wholly mistaken. None of 
the disputes are over the question of his Messiahship. This 
section tells why Jesus met death. When at the end of this 
terrible denunciation, he brands the Pharisees as true sons 
of them that slew the prophets, and challenges them to fill 
up the measure of their fathers, can we wonder that they 
accepted the challenge, and slew this prophet, and that 
within twenty-four hours of the time these words were 
spoken? 

For the "phylacteries" of the first sentence, see Ex. 13 :16, 
Deut. 6 :8, 11 :18. They were little cases containing strips 
of parchment on which were written the words of Ex. 
13:1-10, 11-16; Deut. 6:4-9, 11; 13:21. During prayer, 
pious Jews wore these strapped to the forehead and to the 
left arm opposite the heart, to suggest the duty of keeping 
God's law in head and heart. For the "fringes," see Num. 
15:37-40. These observances gave obvious opportunity for 
ostentation in piety. 

CHAPTER IX 

The Last Words 

134. The Coming of the Son of Man. Mk. 13 :l-4 — Mt. 
24:l-3 = Lk. 21:5-7; Lk. 17:20-21; Mt. 24:27 = Lk. 
17:24; Mk. 13:30-32 = Mt. 24:34-36 = Lk. 21:32-33; 
Mt. 24:37-39 = Lk. 17:26-30; Mk. 13:33; Lk. 21:34- 
36; Mt. 24:43-44 = Lk. 12:39-40. 

Our three gospels agree that on this Thursday afternoon, 
when Jesus had left the temple for the last time, after his 
denunciation of his Pharisaic enemies, he spoke to certain 



NOTES 193 

of his disciples concerning the coming of the Kingdom. It 
is to be noted that he does so only in response to a definite 
question from them. When left to himself he does not dwell 
on these more external aspects of the Kingdom's coming, the 
when and the how, but rather on its internal aspects, the 
quality of life it demands. His first-century followers were 
more concerned with the when and the how than was he, 
and it is certain that many of their utterances on these 
points are in our gospels mingled with the reported words of 
Jesus. Particularly is this so in the thirteenth chapter of 
Mark and its parallels. The gospels differ greatly in the 
choice and arrangement of this material. The present text 
offers what seems to be Jesus' original statement, uniting 
passages somewhat scattered in the gospels. 

It is quite certain that Jesus literally expected the end of 
the present world and the establishment of the Kingdom, 
within his own generation. He believed it would mean not 
only judgment on the wicked pagan world, but a great moral 
sifting of Judaism as well, and it was this fact that gave 
him his mission. He believed that in the destruction of the 
old and the founding of the new, the temple and much else 
that was venerated in Judaism would perish. As to the 
specific time of the end, the dating of it in a particular 
month or year, he professed complete ignorance; even 
though he was to play the principal part in these great 
events, as Messiah, he now knew no more than the rest of 
men the exact time and season, "which the Father hath set 
within his own authority." (Acts 1:7.) 

The one thing of which he is sure, and which he wishes 
to impress upon his disciples, because it has moral conse- 
quences for them, is, along with the certainty of the King- 
dom's coming, its absolute suddenness. There should be no 
preliminary signs, by which its coming could be anticipated 
beforehand. As little as one could point to any part of the 
clouded sky and say, "Here will the lightning flash forth in 
the next moment/' so little shall one be able to say "Lo, 
here!" or "Lo, there!" "Lo, today!" or "Lo, tomorrow!" of 
the Kingdom, While men wait and wonder, suddenly, like 



194 NOTES 

the lightning-flash, it is there among them. The phrase in 
Luke (17:21) which has often been translated "The King- 
dom of God is within you," occurs in this connection, and 
means, as here rendered, "Behold, the Kingdom of God 
(suddenly and unexpectedly) shall be among you." 

Jesus goes on to give further illustrations to enforce this 
suddenness. He cites the flood in Noah's time, the destruc- 
tion of Sodom in Lot's time ; he uses the figure of the burg- 
lar breaking into the house by night. All these form the 
background for his insistence, "Be ye ready." 

135. The Parable of the Returning Master. Mk. 
13:34r-37; Mt. 24:45-51 = Lk. 12:42-48. 

Jesus adds a series of parables in further illustration of 
the necessity to watch and be ready, in view of the unex- 
pectedness of his coming as Messiah to establish the King- 
dom. These parables are largely variations of the familiar 
theme of a master returning after an absence and taking 
his servants unawares. This illustration is of course a very 
perfect analogy to the case Jesus wishes to illustrate ; it was 
a situation familiar to his hearers, and we need not wonder 
that he repeats it. To his disciples these warnings are 
especially in point. 

136. The Parable of the Talents. Mt. 25 :14-29 = Lk. 
19:12-27; Mk. 4:25 = Mt. 13:12 = Lk. 8:18b. 

The present text follows Matthew, Luke having made 
many changes. This parable would teach the disciples that 
they are to make good use of the time between their Master's 
departure (death) and his return. The especial knowledge 
and inspiration left with them they must use to win many 
more for the Kingdom. 

Our familiar word "talents," for "natural endowments," is 
derived from this parable. 

137. The Parable of the Virgins and the Marriage 
Feast. Lk. 12 :35-37a ; Mt. 25 :13 ; Mt. 25 :1-12. 

Further parables to the same intent as those preceding, 



NOTES 195 

with the added element that the returning master is pictured 
as a bridegroom. It became very common among the early 
Christians to speak of Jesus as the bridegroom; the com- 
pany of his followers, the church, was then conceived as the 
bride. Compare, among other references in the New Tes- 
tament, John 3:29; Eph. 5:22-32; Rev. 21:2, 9; 22:17. 
The same figure is used in other early Christian writings. 

In the parable of the virgins, notice that it is a parable of 
the foolish virgins, not of the wise. The foolish are men- 
tioned first, and the parable concerns itself simply with their 
fate. In reading it, we do not go in with the bridegroom to 
the lighted hall, we stand with the foolish virgins out in the 
dark and silent street, vainly knocking for admission. That 
is characteristic of all Jesus' teaching about the Kingdom; 
it is an appeal and a warning. Hare is the situation when 
the Kingdom of God has come, and so many are shut out, 
because they were unprepared. 

This wonderful parable has many applications to life, and 
many reflections in literature, from Whittier's hackneyed 
lines, 

"Of all sad words of tongue or pen, 
The saddest are these, 'It might have been/" 
to Tennyson's exquisite and haunting 
"Late, late, so late, and dark the night and chill," 
and more subtle and independent parallels like Emerson's 
"Days" with its unforgettable ending: 

"I, too late 
Under her solemn fillet saw the scorn." 

The parable is a poem, too, and Jesus a very genuine 
poet. 

138. Who Shall Enter the Kingdom? Mt. 7:13-14 = 
Lk. 13:24; Mt. 7:21-23 = Lk. 13:26-27. 

Here Jesus expresses very vividly the perfect sincerity 
and devotedness that must characterize those who gain ad- 
mission to the Kingdom. Not professed attachment to his 
person or his cause, but character, is the ground of salvation. 
In the usual text of the first part of this section, the familiar 



196 NOTES 

Jewish figure of the two w T ays is confused with Jesus' 
original words concerning the two gates. Here the intrud- 
ing figure is removed. 

139. The Judgment of the Sheep and the Goats. Mt. 
25:31-45. 

This is not so much a parable or a poem as a picture. It 
is a great fresco of the Last Judgment, like Michael An- 
gelo's great east wall in the Sistine Chapel at Rome. It has 
all the vividness and realism and color of such a painting, 
with the fires of hell glowing grimly at the bottom, with the 
devil and his angels peering greedily out waiting to drag lost 
souls into their abode of everlasting pain, while above shines 
the city of the blessed, with gleaming gates of pearl and 
welcoming angels. In the center of the canvas, high and 
lifted up, sits the King on his throne of glory, and does 
judgment upon all men, great and small. Jesus is an artist 
as well as a poet. But his poems and pictures are created, 
not for their own sake, but for the sake of a moral or spirit- 
ual truth which they may convey. This great canvas of the 
Last Judgment is the effective background against which 
stand out in bold relief the words, "Inasmuch as ye did it — 
or did it not — unto one of the least of these." It is an illus- 
tration to the saying, "Not every one that saith unto me, 
Lord, Lord, but he that doeth the will of my Father." The 
details of the picture, of course, come out of Jesus' first-cen- 
tury environment; these are the ideas he shared with his 
race and time. But his concern was not with the back- 
ground of the picture, rather with its foreground, with what 
the picture was painted to express. It is not at all extraor- 
dinary that Jesus should have believed in heaven and hell, 
angels and devils; it is epoch-making that he should award 
eternal destiny on the basis of human service, quite apart 
from conscious relation to himself. These are the great, im- 
mortal words, "Come, ye blessed, inherit the Kingdom pre- 
pared for you y for you fed the hungry, gave drink to the 
thirsty, lodged the stranger, clothed the naked, visited the 
sick and the prisoner." 



NOTES 197 

It is well that our record of Jesus' teaching should close 
with this great saying. 

CHAPTER X 

Jesus Lifted Up 

140. The Treachery of Judas. Mk. 14 :l-2, 10-11 = Mt. 
26:1-5, 14-16 = Lk. 22:1-6. 

This is Thursday afternoon. The first day of the feast 
of unleavened bread was the following Saturday, which, of 
course, according to Jewish custom, began with sunset Fri- 
day evening. Supper, not breakfast, was the first meal of a 
Jewish day. This particular Sabbath, being the first day of 
the feast as well, would begin with the Passover supper. 
Jerusalem was filling with pilgrims come to keep the feast, 
many of them Galileans and others who were partisans of 
Jesus. The Sanhedrists felt it necessary to do away with 
Jesus before the feast, lest there should be a popular riot. 
But they had tried in vain to get him to involve himself by 
some rash remark that would secure his condemnation by 
the Roman governor. The Jews themselves had no power 
to put him to death; only if they could accuse him to the 
governor of some charge which he would think worthy of 
death could they succeed in their plan. And such a charge 
they were as yet unable to find. They gather to take fur- 
ther action, baffled, but determined to succeed. 

At this juncture fortune favors them. One of Jesus' own 
disciples comes to them and offers to betray his Master, to 
put them in a position to make a charge against Jesus which 
will infallibly secure his condemnation. What this charge 
is our gospels do not directly state, but the succeeding events 
make it perfectly clear. What Judas betrayed was the 
secret of his Master's Messiahship. When Jesus at Caesarea 
Philippi first confessed to his disciples that he believed he 
was to be Messiah (section 94), he strictly charged them 
that it should be kept a close secret. And so it had been, in 
the intervening weeks, up to this point. Jesus' enemies had 



198 NOTES 

no idea that he thought of himself as Messiah. They had 
no such charge to bring against him, and so had been trying 
during all these last days "to catch something out of his 
mouth." Now they have it ; they need wait no longer. That 
very evening, they arrest Jesus; the high-priest accuses him 
of claiming Messiahship, he confesses it and is at once 
dragged before Pilate with the charge that he declares him- 
self Messiah, a king. On this charge Pilate orders his exe- 
cution; this charge forms the official inscription of his ac- 
cusation affixed to the cross. The Sanhedrists had not 
known of this claim before Judas' visit, or they would have 
acted earlier, and their efforts to get Jesus to commit him- 
self would have been unnecessary. 

We must remember that Jesus never made his Messiah- 
ship part of his public preaching, never spoke of it save in 
the confidence of the Twelve, whom he ordered to keep it 
secret. Judas 7 "betrayal" was the betrayal of this secret, the 
violation of this command. Thus his treachery literally 
brought about his Master's death, though even without his 
help, the Sanhedrists would very likely have found means to 
accomplish their end. Their determination to destroy Jesus 
was wholly unrelated to his Messiah-claim, of which they 
knew nothing. It was due wholly to the sharp opposition 
between his religious ideal and theirs. The Messiah-claim, 
discovered accidentally at the eleventh hour, formed only the 
technical charge on the basis of which condemnation by 
Pilate was secured. 

The motives of Judas have been much discussed; our 
sources give us no material for answering the question. 
Matthew represents him as bargaining for thirty pieces of 
silver, which, however, as is clear from Matthew 27:9-10, 
is simply a suggestion from the Old Testament (Zech. 
11:12-13, erroneously ascribed by Matthew to Jeremiah). 
Luke's statement is simplest, "Satan entered into Judas"; 
the motive remains unknown. There seems to be a good 
foundation for the tradition of Judas' remorse and suicide, 
though the two forms of the story in the New Testament 
(Mt. 27:3-10 and Acts 1:18) are contradictory and both 



NOTES 199 

legendary. Papias, a second-century Christian writer, gives 
still a third form of the story. 

141. The Last Supper. Mk. 14:17-21 = Mt. 26:20-24 = 
Lk. 22 :14, 21-23. 

This is the evening meal of Thursday, or according to 
Jewish reckoning, the first meal of Friday. It is not the 
Passover meal, which came twenty-four hours later. Our 
text of Mark is in some confusion here, followed by Matthew 
and Luke. The whole account in Mark makes it perfectly 
certain that the meal is not Passover, yet verses 12-16 rep- 
resent the preparation of the Passover meal as if it were to 
be the meal described in verses 17-25. These verses, 12-16, 
out of agreement with their context and with historic fact, 
are here omitted. 

Jesus knows, from the manner and bearing of Judas, that 
his secret is no longer safe with him. Judas was un- 
doubtedly under a strain in these days that showed in his 
face and action, and Jesus was too good a reader of the 
human heart not to know what it meant. But he does not 
point out Judas specifically to the others, as the context 
makes clear. He only says, "It is one of you Twelve, one 
who is eating with me from the same dish." That does not 
single out any one, since all eat from the same dish. The 
motive of these words is not to point out the traitor, but only 
to express the enormity and pathos of his treachery more 
vividly. Eating together is the sacred symbol of intimacy 
and brotherhood; under these conditions, treachery is basest 
and most tragic. Compare Psalm 41 :9. 

142. The Lord's Supper. Mk. 14:22-25 = Mt. 26:26- 
29 = Lk. 22:15-20. 

Jesus hoped to live to eat the approaching Passover, 
though he knew his time was short. But now he feels cer- 
tain that the next twenty-four hours will see his fate accom- 
plished. In the account of the last supper, our evangelists 
describe only that part of the scene which we call specifically 
the Lord's Supper. It is very simple and brief. There is 



200 NOTES 

nothing sacramental or sacrificial in Jesus' words. He, as 
the leader of the group, takes the round flat cake of bread 
in his hand, to break it for the others. The act was analo- 
gous to the "carving" of the meat or fowl by the one who 
sits at the head of the table. As Jesus breaks the bread, and 
sees it fall into fragments in his hand, it suddenly comes 
over him that this is a symbol of his own fate. So is his 
life falling into fragments, so is his body about to be broken 
in death. As the picture flashes across his mind, the simple 
act becomes to him full of sudden meaning. He reaches the 
bread to each of the Twelve in turn, and says, "It is my 
body." The words "Take, eat," are probably added by the 
evangelists. 

Then Jesus took a flagon of wine and poured out into a 
cup for the disciples, and as the red wine flowed out, it be- 
came to him at once a second parable of his death, a parallel 
to the broken bread. "It is my blood," he said. We recall 
how to James and John (section 96) he had spoken of "the 
cup" which he must drink ; it is the cup of martyrdom. The 
figure recurs here; he uses it again a few hours later in 
Gethsemane (section 145). The added words are not cer- 
tainly from Jesus. The phrase "This do in remembrance of 
me" (I Cor. 11:24-25, not original in Luke 22:19), is from 
Paul, not from Jesus. There is nothing calculated about 
the scene, nothing didactic or theological, no establishing of 
a sacrament or observance of any kind. Simply as Jesus 
broke the bread and poured out the wine, these simple acts 
became parables of his death. All the symbolism is in the 
breaking and the pouring, having no connection whatever 
with the eating and drinking. When the disciples go on to 
eat and drink, the picture is dissolved, the figure dropped; 
the elements are simple bread and wine again. It is prob- 
able that Jesus himself, under the circumstances, did not 
eat or drink. 

As the Lord's Supper was repeated, and became a fixed 
rite of the Church, it took on sacramental significance. The 
eating and drinking became important, and as the elements 
of which Jesus had said, "This is my body; this is my 



NOTES 201 

blood," were partaken of, it was inevitable that it should be 
felt that Jesus himself was partaken of. And so grew up 
the doctrine of the Eucharist as it is known in most Chris- 
tian churches. But it is entirely foreign to the thought of 
Jesus and the original scene. 

143. Peter's Denial Foretold. Mk. 14:26-27, 29-31 = 
Mt. 26:30-31, 33-35 = Lk. 22:31-34. 

The hymn at the close of the meal is Jewish custom. On 
this Thursday night, as on the two preceding nights, Jesus 
goes to the Mt. of Olives to lodge. There the pilgrims in 
large numbers camped in the open air. Jesus' declaration 
that the disciples, especially the impulsive Peter, would yield 
to panic at the critical moment, again shows his keen 
knowledge of his men. Even more certainly, the last words, 
as to Peter's recovery, show his insight into Peter's complex 
and volatile nature. Just in Peter's volatility and elasticity 
of temperament lay the hope of his reaction, after the shock 
of the catastrophe, into new and stronger faith and courage. 
The others, slower of mind and heart, would be helped by his 
quick enthusiasm. And so it proved. The allusion to the 
cock-crow is idiomatic or proverbial for "dawn." The Old 
Testament passage quoted by Jesus is Zachariah 13:7. 
Verse 28 in Mark (vs. 32 in Mt.), with its allusion to Jesus' 
going to Galilee after the resurrection, is an interpolation 
and is here omitted, 

144. The Two Swords. Lk. 22:35-36, 38. 

Jesus means to indicate that the situation on which the 
disciples are now entering is very different from those earlier 
days when they went out to preach in Galilee (section 73). 
As missionaries in a hostile environment, spokesmen of the 
cause of an executed Master, they must be ready for very 
different reception and treatment. And the early chapters 
of Acts show that it was indeed so. The counsel to buy a 
sword is not meant with absolute literalness, though the dis- 
ciples seem to take it so, and Jesus turns the subject. Vs. 



202 NOTES 

37, a quotation from Is. 53 :12, was probably not bo spoken 
by Jesus, and is here omitted. 

145. Gethsemane. Mk. 14:32-42 = Mt. 26:36^6 = Lk. 
22:39-42,45-46. 

This moving scene can scarcely be the subject of com- 
ment. Jesus is expecting attack or arrest at any moment. 
He makes no attempt to escape by flight or concealment, but 
goes to his customary place of retirement. But his soul is 
shaken ; he is facing crucifixion within the next twenty-four 
hours, and he knows it. His prayer is very human and very 
godlike. The figure of the cup, used at the supper, is still in 
his mind. Truly tragic is the contrast between the sleeping 
disciples and Jesus wrestling in agony. It is almost a relief 
when the scene is ended by the appearance of the traitor and 
his men. Verses 43 and 44 in Luke are not a part of the 
original text, and are here omitted. 

146. The Arrest of Jesus. Mk. 14:43-50 = Mt. 26:47- 
52, 55-56 = Lk. 22:47-50, 52-53. 

The company that arrests Jesus is made up of the temple 
police, under the control of the Sanhedrin. Judas comes 
with them in order that the arrest may take place with the 
greatest possible quickness and quiet. The reason for 
choosing the night and the seclusion of Jesus' place of re- 
tirement in the garden is given in section 140, "Lest there be 
a tumult of the people." Even here on the Mt. of Olives, 
many other pilgrims are encamped near; there is need of 
haste and silence. Judas knows where the group sleeps ; in 
the darkness he can without hesitation designate Jesus, tak- 
ing him unawares. The latter expectation, however, is de- 
feated, since Jesus is awake and watching. The kiss of 
Judas is the worst item in his treachery. There were two 
swords among the disciples (section 144) ; which of the 
eleven drew his blade and struck the high priest's servant 
we can only conjecture. The fourth evangelist very plaus- 
ibly conjectures Peter (John 18:10). Luke (vs. 52) has 
Jesus heal the severed ear with a touch; this legendary 



NOTES 203 

detail is here omitted. But Jesus wants no resistance, and 
rebukes the hot-blooded disciple who offers it. Their ardor 
cooled, the disciples take to their heels, save Peter, who 
follows afar off. Jesus is left alone with his captors, who 
bind him and lead him away. 

147. Jesus Before the Sanhedihsts. Mk. 14:53 = Mt. 
26:57 = Lk. 22:54a; Mk. 14:55-65 = Mt. 26:59-68 = 
Lk. 22:63-71. 

The hearing before Caiaphas and the Sanhedrists is not 
a formal trial; such was not legally possible. It was held 
only that they might agree on their procedure in handing 
Jesus over to Pilate as soon as it was day. The witnesses 
cannot agree on any saying of Jesus that would render him 
liable to Roman justice, though the saying about the de- 
struction and rebuilding of the temple seems to represent 
something which Jesus had really said. Compare the mock- 
ery of Jesus on the cross (section 152) and John 2 :19. But 
just what this word was, and what its significance, we can 
no longer tell. Recourse must be had to the charge which 
Judas had put into their hands. In response to a solemn 
adjuration from the high-priest, Jesus professes that he be- 
lieves himself Messiah, and declares that his foes shall see 
his Messianic coming. This is conclusive. They have from 
his own mouth that which must necessarily secure his speedy 
condemnation and death at the hands of Pilate. The claim 
itself seems to them blasphemous, and fills them with horror. 
The cruel mocking at the end of the scene is the gratification 
of a long pent-up spite. 

148. Peter's Denial. Mk. 14:54, 66-72 = Mt. 26:58, 
69-75 = Lk. 22:54b-62. 

Peter is in the court of the high-priest's house while Jesus 
is within. There is no indication that Jesus knew of Peter's 
cowardly denial. The references in Mark to the repeated 
cock-crow are not original. Peter's remorse follows charac- 
teristically close upon his defection. It is characteristic, 
also, that he alone of the disciples had had courage enough 



204 NOTES 

to follow on to the place where Jesus was taken, even though 
he believes he is in danger of his life. 

149. Jesus Before Pilate. Mk. 15:l-5 = Mt. 27:1-2, 
11-14 = Lk. 23:1-5, 13-14, 15b-16, 18a. 

The Sanhedrists hand Jesus over to Pilate as soon as it is 
day, in order that the execution may be ordered and carried 
out as quickly as possible, before the multitude realizes what 
is happening. They make at once such charges against him 
as will sound serious in the ears of the Roman governor, 
especially the charge that he claims Messiahship, which 
means, of course, the leadership of the forces that are to 
overthrow Rome. In answer to Pilate's question, Jesus con- 
fesses the Messiahship, but otherwise keeps unbroken 
silence. It is soon apparent to Pilate that Rome has noth- 
ing to fear from this man, that the Sanhedrists are attempt- 
ing thus to destroy him, because he is their religious op- 
ponent. Pilate is ready and even anxious to release him. 
The sending of Jesus to Herod, as recounted in Luke (23 :6- 
12) is unhistoric and is here omitted. 

150. Barabbas. Mk. 15 :6-15 = Mt. 27 :15-18, 20-23, 26 = 
Lk. 23:18b-25. 

Verses 19, 24 and 25 of Matthew are unhistorical and 
here omitted. 

Pilate's custom of releasing a prisoner on the day before 
the Passover, so that he might keep the feast with his family 
or friends, though not otherwise attested, is not open to 
doubt. Barabbas may have been something of a popular 
hero because he had led a revolt against the Romans. For 
this or some other reason, the Sanhedrists succeeded in get- 
ting the people to ask for him instead of for Jesus. In any 
case, this particular multitude was apparently not made up 
to any large extent of partisans of Jesus. Notice Pilate's 
persistent attempts to set Jesus free, and how he yields re- 
luctantly at last only to overwhelming pressure from the 
Sanhedrists. The blame for Jesus' death rests entirely with 
his Jewish opponents, who had long since decreed it, and 



NOTES 205 

brought Pilate into it only as an unwilling instrument. 
Rome had no complaint against Jesus. Rome never made 
any accusation against him. Rome did not arrest him. 
Rome solemnly and repeatedly declared that it found no 
fault in him. Rome in being the actual instrument of his 
death was simply the cat's-paw or tool of the Jewish Sanhe- 
drim This is the unanimous declaration of the gospels ; this 
is the distinct statement of the Talmud and other Jewish 
writings as well. Pilate plays a part in the whole episode 
by no will of his own. His behavior was weak, but he was 
desirous of standing well with his Jewish subjects, since he 
was standing none too well with his superiors at Rome just 
then, and the life of a Galilean provincial undoubtedly 
seemed a matter of small moment to him, compared with the 
risk of a Jewish riot, just at this time, when the city was 
crowded with pilgrims. We may understand Pilate's ac- 
tion, even if we may not condone it. He at least made 
repeated efforts to get Jesus free. 

151. The Crown of Thorns. Mk. 15 :16-21 = Mt. 27 :27- 
32 = Lk. 23:26-32. 

The scourging is the customary preliminary to crucifixion, 
and was in itself a terrible punishment. The rough mock- 
ery of the soldiers is characteristic of those in charge of 
condemned victims. Jesus' claim to be "King of the Jews" 
offered a rare opportunity for sport. Simon of Cyrene and 
his sons were apparently known among the early Christian 
communities, but we know nothing further of them. It is 
sometimes conjectured that Simeon Niger of Acts 13:1 is 
this Simon of Cyrene, but there is no proof. Jesus is obvi- 
ously too much broken physically to be able to bear his 
cross, which the condemned man usually had to do. This 
physical exhaustion, to which the scourging of course con- 
tributed, is clearly connected with his unusually speedy 
death on the cross. 

152. The Crucifixion. Mk. 15:22-32 = Mt. 27:33-44 = 
Lk. 23 :33-39. 



206 NOTES 

The name Golgotha apparently indicated a rounded hill 
or knoll suggesting a skull. This place is not now identifi- 
able. The wine mixed with myrrh was meant to render the 
victim less sensible to the agonies of crucifixion. But Jesus 
refused it. The hour is early, nine in the morning, owing to 
the Sanhedrists' expedition and insistence. The clothes of 
the condemned fall to the executioners. The crucifying of 
the two robbers with Jesus was not meant as an indignity to 
him ; simply as a matter of convenience executions were car- 
ried out in groups. The prayer of Jesus, "Father, forgive 
them," is found only in certain manuscripts of Luke, but is 
probably genuine, and is here kept. The exact form of the 
"cross" on which Jesus died we do not know. The Greek 
word used means simply an upright stake, but a cross-piece 
of some sort was in common use on Roman crosses in Jesus' 
time, and was probably a part of this cross. Just how he 
was fastened we are also not sure; possibly he was bound 
with ropes, more probably hands and feet were nailed. Of 
course the crucifying was of itself not fatal; it was only a 
way of fixing a man firmly where he might not escape, let- 
ting him expire under the slow agonies of starvation, thirst, 
exposure, the torture of one cramped unchangeable position. 
Men commonly lived several days upon the cross, or even, 
in exceptional circumstances, a week. Jesus' death within 
six hours was unusual. 

153. The Death of Jesus. Mk. 15:33-37, 39-41 = Mt. 
27:45-50, 54-56 = Lk. 23:44-47, 49. 

Mk. vs. 38, Mt. vss. 51-53, Lk. vs. 48 are legendary and 
here omitted. 

The darkness may be wholly legendary, but is more prob- 
ably a natural gathering of thick clouds which inevitably 
assumed special significance for Jesus' followers. Jesus' 
one word from the cross is the quotation from Psalm 22:1. 
His last cry is inarticulate, though Luke (vs. 46) puts it 
into fitting words. 

The hour of death is three in the afternoon. The date 
cannot be certainly fixed, but is probably Friday, April 7, 



NOTES 207 

A. D. 30. The centurion, of course, speaks as a Roman 
when he calls Jesus a son of God, meaning a hero. None of 
Jesus' disciples is near while he suffers, only some of the 
faithful women look on from afar. 

154. The Burial of Jesus. Mk. 15:42-47 = Mt. 27:57- 
61 = Lk. 23:50-55. 

The Greek word here translated evening is the technical 
term for the last quarter of the day, between three and six 
of the afternoon. These three hours are at Joseph's dis- 
posal, before the new and holy day arrives, and he must sit 
down to the Passover supper. "Preparation" is really the 
equivalent of "Friday," and serves as the name of the day. 
Joseph is a prominent member of the Sanhedrin (hence 
"councillor") whose home is at Arimathea, a town some 
twenty miles northwest of Jerusalem. He, like other pious 
Jews, is in Jerusalem for the feast, and, like many other 
pious Jews, is devoutly looking for the Kingdom of God. 
But there is no indication at all that he is a follower of 
Jesus. He buries Jesus out of loyalty, not to him, but to 
the Law and the holy day. According to Deut 21:22-23, 
the body of an executed criminal must not hang all night, 
for it would defile the land. This is Joseph's motive for the 
hasty burial of Jesus' body. The two robbers were still 
alive. It took some courage on Joseph's part to go to Pilate 
with his request, as the text indicates. Commonly, the 
Romans did not allow the bodies of the crucified to be taken 
down for burial. A man once affixed to the cross, he hung 
there long after life was extinct, till the forces of decay, 
wind and weather, beast and bird, left little but a skeleton 
clinging to the cross. Just so in old days in England, 
hanged malefactors swung from the scaffold at country cross 
roads till their bones fell one by one away. This was, for 
the Romans, a part of the punishment, for the ancients had a 
peculiar horror of being unburied, which, they thought, had 
dire consequences for the soul in the next world. Normally, 
this would have been the case with Jesus' body; weeks later 
the few remaining vestiges would have been thrown into the 



208 NOTES 

fire or into an open pit. But Joseph's zeal and courage suf- 
fice for the appeal to the governor, and Pilate, who had been 
reluctant to condemn Jesus, "grants the favor," as Mark 
says. In haste Joseph takes the body from the cross, wraps 
it in a cloth, and without ceremony or special care, lays it in 
the nearest available rock-tomb. It was not that he loved 
Jesus, but that he would keep the feast unpolluted. The 
tomb is simply "a tomb hewn out of a cliff," such a tomb 
as is still seen in numbers without the walls of Palestinian 
towns. These tombs were liable to appropriation by any one 
who cared to use them; in them lepers and demoniacs, al- 
ready unclean, often housed. (So the Gerasene demoniac in 
section 53). In such a chance grave, with nothing to dis- 
tinguish it from a hundred others, Joseph hastily places the 
body of Jesus, and rolling a stone before the entrance, with 
all speed departs to make his preparations for the feast. It 
is just before sunset. The authorities for this account of 
the burial are the women, who look on from afar. The later 
gospels represent Joseph as a follower of Jesus, and as 
placing the body with pious care in his own new tomb. 
But this is foreign to the original intention of the account. 
Legend is busy with the name of Joseph, and the circle of 
traditions that connect him with the Holy Grail and with 
Glastonbury are beautiful and suggestive. But the real 
Joseph was only a devout Jew, bent on keeping the holy day 
undefiled. The tomb where he placed the body of Jesus was 
unmarked, not later identified, and not again opened. 
There the body lay till the forces of nature did their work, 
while the spirit returned to God who gave it. 

155. Haw Jesus' Church Began. Mt. 28:16a; I Cor. 
15:5-8; Acts 4:2. 

The resurrection stories in our gospels, which tell of an 
empty grave, from which an angel announces that Jesus is 
risen, which describe the appearance of his reanimated body, 
are one and all legendary. The earliest faith in his resur- 
rection, which is amply attested for us in the letters of Paul, 
conceived his spirit or personality to have escaped from the 



NOTES 209 

under- world of the dead on the third day (which soon came 
to be taken quite literally), and to have risen into the 
heavenly life with God. This did not involve any reanima- 
tion of the dead body, and had no concern whatever with the 
grave. This resurrection was proved to Jesus' followers 
by a series of ecstatic visions which came to them; first of 
all, as we should expect, to the intuitive and now remorseful 
Peter, then to the other disciples, then to many others. Our 
best witness for these appearances is Paul, who was himself 
the recipient of the latest, and was acquainted with most of 
the others to whom they came. There can be no doubt that 
these experiences actually occurred. Their explanation 
varies with the world-view of those who explain. Many re- 
gard them as wholly subjective, psychologically conditioned, 
hallucinations. Others, supported in part by the increasing 
body of material accumulated by the societies for psychic 
research, regard them as objective or actual manifestations 
of the departed personality. Either of these views can be 
scientifically held. In either case, the phenomena were real ; 
they recalled the disciples to faith, and sent them out into the 
world, as missionaries of their Master's cause, to build the 
Christian church. They were absolutely assured that Jesus 
was not in the under-world with the rest of those who had 
died, but alive in glorious power with God in the heavenly 
world. "He is risen, as he said!" Their communion was 
with a living Presence, not with the memory of a dead man. 
In time, in the Gentile world, this original faith inevitably 
materialized into the idea that the buried body was reani- 
mated and came out of the grave. Paul met the beginnings 
of this conception of resurrection, and vigorously combated 
it (I Cor. 15), but he was unable to prevent its gradual de- 
velopment. It appears in simple form in Mark, but in the 
later gospels is full-blown. We must remember that it is 
wholly foreign to the thought and promise of Jesus him- 
self, and to the faith of his disciples and earliest followers, 
those to whom the visions came. 

It is interesting to reflect how different would be the 
Christian doctrine of resurrection today had Jesus' body, 



210 NOTES 

like most others, remained on the cross unburied. It was 
only by a chance combination of unusual circumstances that 
it found burial. And because the death and burial were on 
Friday, the third day, to which the resurrection was as- 
signed, fell on Sunday, and this fact had most to do with 
making Sunday the Christians' holy day, in place of the 
Jewish Sabbath. Had Jesus been physically stronger he 
might have lived several days, and our holy day would not 
be Sunday. And had he not been buried at all, though our 
gospels would have different conclusions from those now 
found, nothing that Paul says of the resurrection would have 
to be altered, and our faith in Jesus' risen life would be the 
stronger and purer. 



APPENDIX 

The Birth of John the Baptist. Lk. 1 :5-25, 57-80. 

This legendary narrative, so full of artless feeling and 
poetic suggestiveness, was originally produced in the circles 
of the disciples of John the Baptist, not among Jesus' fol- 
lowers. The evangelist Luke, who shows much knowledge 
of these "Baptists" (he had perhaps once been of their num- 
ber), makes it a part of his gospel, as introductory to the 
story of Jesus, and weaves into it the story of the annuncia- 
tion to Mary, found in the next section. The whole narra- 
tive is full of the strongest Jewish feeling, and is parallel to 
the story of the birth of Isaac to Abraham and Sara in Gen. 
18:9-15, 21:1-8; to that of the birth of Samson to Manoah 
and his wife in Judges 13; and especially to that of the 
birth of Samuel to Elkanah and Hannah in I Sam. 1. 
John, like Samuel, is to be a Nazirite or devotee, an ascetic 
using no wine or strong drink (the rules are in Num. 6). 
Compare what is said of John in Luke 7 :33. The prophecy 
of Elijah here applied to John is Mai. 3 :1, 23-24. 

The birth of John is here conceived as miraculous, brought 
about by the direct action of God. For both Zacharias and 
Elisabeth were advanced in years, and Elisabeth is distinctly 
declared barren. 

Luke's Story of the Birth and Youth of Jesus. Lk. 
1:26-33, 36-56 ; Lk. 2. 

The passage describing the annunciation to Mary, and her 
subsequent visit to Elisabeth, has been woven by the evan- 
gelist into the already existing Baptist story of John's birth. 
In some phrases it imitates the latter. The same angel, 
Gabriel, makes the announcement in both stories ; in the first 
case to the father, in the second case to the mother. The 

211 



212 NOTES 

idea of the virgin birth is not originally found in Luke; 
verses 34-35, which imply it, are clearly interpolations and 
are here omitted. All the context of Luke, here and later, 
is against it. Mary's child is to be the child of Joseph to 
whom she is betrothed, and whom she is supposed to marry 
before the action of chapter 2 begins. The child is to in- 
herit the "throne of his father David"; it is Joseph who is 
of the house of David, Mary being a kinswoman of Elisa- 
beth, who is of "the daughters of Aaron," i. e., she is of the 
tribe of Levi, whereas David's tribe is Judah. The child 
Jesus is to "be called the Son of the Most High" in the Jew- 
ish ethical or spiritual sense, as Messiah, not in the pagan 
physical sense, as begotten by a divine being as father upon 
a human mother. This idea is common enough in pagan 
myths and it appears in Matthew's gospel, but it was not 
originally in Luke's, 

The familiar song, "My soul doth magnify the Lord," 
used in the service of the Catholic and Episcopal church 
(the Magnificat) , seems originally to have been part of the 
Baptist narrative as the utterance of Elisabeth. And even 
the evangelist Luke, in combining the material, seems to 
have assigned it to Elisabeth, the original reading in vs. 46 
being "and she said" as here given, instead of "and Mary 
said," as our English Bible has it. Its parallel is the 
Benedictus, the song of Zacharias. 

The story in Luke 2 is very simple and artless, though 
very beautiful. Of course, like the material of chapter 1, 
it is wholly legendary. The enrolment under Quirinius is 
misdated; it really occurred in 6 or 7 A. D., when Jesus was 
probably 10 or 11 years old. And Luke quite misunder- 
stands the method of these taxation-enrolments, which 
wanted to register the number of taxable men living in one 
district, and did not send men travelling off to the reputed 
home of an ancestor of 1,000 years earlier. Nor did they 
require the presence of the wives. The earliest text of the 
allusion to Mary here calls her Joseph's wife, though our 
familiar text reads, "his betrothed." Notice how in this 
whole section Joseph is called the father of Jesus. We have 



NOTES 213 

phrases like "his parents", "his father and his mother"; 
Mary even says, "Thy father and I." 

As a matter of historic fact, Jesus was undoubtedly born 
in Nazareth; he is always called Jesus of Nazareth. The 
legend of Bethlehem birth is due only to the Jewish belief 
that Messiah would be born as a descendant of David in 
David's town. 

Note the simplicity of the statement of Jesus' birth here ; 
Luke might easily have given rein to his imagination, but he 
writes with great restraint. 

The episode of the twelve year old Jesus in the temple is 
apparently not legendary, but is based on a true incident. 

Matthew's Story of Jesus' Birth and Infancy. Mt. 
1:18-2:23. 

Matthew is dominated by his desire to prove to the 
Jews that Jesus is the Messiah of the Jewish expectation. 
Hence his frequent quotation of Old Testament prophecy. 
The prophecy of the virgin birth is from Is. 7:14, but 
only according to the Greek translation, the original He- 
brew having only "young woman," and in the original 
context the reference is to a married woman. The prophecy 
of Messiah's birth in Bethlehem is from Micah 5:2. 
"Out of Egypt did I call my son" is Hosea 11:1. The 
passage in Jeremiah applied to the slaughter of the Bethle- 
hem babes is 31:15. The prophecy "that he should be called 
a Nazarene" cannot be found. The evangelist possibly had 
in mind the Hebrew of Is. 11 :1, where the title "Branch" is 
used, the Hebrew for "branch" bearing some resemblance to 
the root of the word "Nazarene." This narrative makes 
much of revealing dreams, Joseph being the recipient of no 
less than four, the wise men of one. Notice how the annun- 
ciation is made to the father, not to the mother, as in Luke. 
The mother is on the whole minimized here. This evangelist 
distinctly believes in the virgin birth, and states it in very 
plain language ; he even finds a proof of it in his Greek Old 
Testament. But the belief is prior to the discovery of the 
Scripture proof. It quite obviously grew up among Gentile 



214 NOTES 

Christians, who interpreted Jesus' title of "Son of God" in 
the way familiar to their thought from many legends and 
traditions. Probably the first suggestion of it was not 
meant literally, but was only a vivid way of expressing 
Jesus 7 closeness to God. But it soon came to be believed as 
a literal fact ; it is so believed by this evangelist, and in the 
second century it was universally believed, except by the 
Jewish Christians, of Jesus' own race and speech. But it is 
found nowhere in the New Testament except in this first 
chapter of Matthew, for the allusions to it in Luke are in- 
terpolations. 

The wise men (or Magi, as the original calls them) from 
the East are apparently thought of as priests of the Mithra 
religion of Persia, the chief eastern rival of Christianity as 
a world religion. They arrive in Jerusalem about two years 
after the appearance of the star which announced the birth 
of Messiah; that is why Herod kills all the Bethlehem male 
babies up to the age of two. Their number and names are 
not given ; later legend says they were three, makes them into 
kings, gives them names, and tells much of their further ad- 
ventures. Of course every detail of the story is legendary; 
the star, the slaughter of the innocents, the flight into Egypt, 
the visit of the Magi, have no correspondence to real history. 
It is all a lovely poem, to be valued and read as such. Note 
that while Luke represents Joseph and Mary as living in 
Nazareth prior to the visit to Bethlehem, Matthew has them 
settle there only several years after the birth of Jesus. 

The Walking on the Sea. Mk. 6 :45-51 = Mt. 14 :22-33. 

This is a legendary development from the incident in sec- 
tion 52. The material of that section, as it stands in the gos- 
pels, already shows some growth of the legendary element, 
but here we have a full-grown legend, accepted by Mark, 
taken over from Mark by Matthew, but not used by Luke, 
the most critical of the evangelists. The passage gives a 
vivid characterization of the actual temperament of Peter, 
quick, rash, but vacillating. 



NOTES 215 

The Miraculous Feeding of the Four Thousand. Mk. 
8:l-10 = Mt. 15:32-39. 

This is a doublet to section 74. That section represents a 
real incident, which as we find it in the gospels, has under- 
gone some legendary development, especially as to the num- 
bers. The legend developed in more than one form, and 
Mark gives this second form also, where the numbers are 
somewhat different. Instead of five loaves and two fishes, 
seven in all, we have here seven loaves, and the fishes are 
not reckoned. Instead of 5,000 who ate, there are 4,000. 
Instead of twelve baskets of remnants, there are seven. 
Otherwise the story is the same. 

The Transfiguration. Mk. 9:2-8 = Mt. 17:l-8 = Lk. 
9:28-36a. 

This represents, in a striking picture, the recognition by 
Peter and the other intimate disciples, of some higher, more 
heavenly status in Jesus, of his Messiahship. The story of 
that recognition is given in section 94. Here it is put in a 
picture, most vividly and skilfully painted; Jesus' heavenly 
nature shines out through its veil of flesh. Moses and 
Elijah, the two heavenly witnesses, who had passed from 
earth without dying, according to Jewish legend, here bring 
him the witness of the law and the prophets. The cloud is 
the Shekinah, the symbol of the divine Presence, as in the 
pillar of cloud and of fire that led the children of Israel, or 
the cloud over the mercy-seat in the tabernacle (see Lev. 
16 :2, also Numbers 11 :25 ; 12 :5 and 10) . Out of the cloud 
comes the divine Voice, bearing testimony to Jesus. The 
picture is exquisitely drawn, and full of suggestiveness. 

Mark's Resurrection Story. Mk. 16 :l-8. 

This passage was originally longer, but our text of Mark 
has been mutilated, breaking off in the middle of a sentence, 

"for they feared ." When, why or how this mutilation 

took place we do not know; it was done very early, before 
Matthew and Luke used Mark. Verses 9-16, given in our 



216 NOTES 

English translation, are a later addition in some manu- 
scripts, added by another hand to make good the loss. The 
whole of the passage is legendary. No Jewish women would 
have gone to open the closed grave of a man buried the day 
before yesterday, to carry out omitted burial rites. In that 
climate bodies show decomposition on the third day. Nor 
could they have expected to be able to enter the grave, past 
the obstacle of the heavy stone. The story is all of a piece, 
and its central element is the angel and his message. With- 
out him it has no meaning or content. There is no reason to 
believe that the women went out to anoint the body on Sun- 
day morning, that the grave was ever found empty, or ever 
was empty. The legend is but the setting for the appear- 
ance of the angel and his announcement, "He is risen, he is 
not here." The attempt to analyze this section into part 
legend and part fact is a failure. Note how no time is given 
for the actual resurrection itself; the hour of dawn on Sun- 
day morning is only the time at which the discovery of the 
resurrection is made by the women. 

Matthew's Resurrection Story. Mt. 27:62-28:8; 
28:11-20. 

The whole account is legendary. The guard at the tomb, 
mentioned nowhere else in the New Testament, with the 
curious account of the arrangement made with Pilate by 
the Sanhedrists on Sabbath morning, is a creation wholly 
of the controversy between Jews and Christians over the 
resurrection. Matthew gives the time of Jesus' rising; 
it was just after the Sabbath sunset, as the first day of 
the week was beginning. Matthew has the women come 
at this hour, instead of twelve hours later, as in 
Mark, in order that they may witness the earthquake and 
the descent of the angel. But Matthew curiously evades any 
statement of the actual rising itself, which ought to come in 
between the angePs removal of the stone and his words to 
the women. Verses 9-10 of chapter 28 are not part of the 
original text, and are here omitted. The first appearance 
is to the disciples in Galilee. The words, "but some 



NOTES 217 

doubted" at the end of 28:17 are apparently not original, 
and the baptism "into the name of the Father and of the 
Son and of the Holy Spirit" replaces in our manuscripts an 
original baptism "in my name." 

Luke's Resurrection Story. Lk. 23:55-24:11; 24:13-39, 
41-53. 

Luke, like Mark, has the women come to the grave on 
Sunday morning, and says nothing of the time of the actual 
resurrection. He has two angels instead of one, and he 
represents the women as delivering the message, whereas 
Mark says they did not deliver it. Luke makes much of the 
disciples' slowness to believe, and makes very strong the 
evidence which finally convinces them. The first appear- 
ance is to the two men who went to Emmaus, who appear 
nowhere else in the story of Jesus. The appearance reveals 
Jesus "in the breaking of the bread," an allusion to the 
Eucharist. Jesus' insistence that he has flesh and bones, and 
his eating of the broiled fish, are the extremest instances in 
the materializing of the resurrection conception. The scene 
closes with an "ascension," or return of Jesus to his heav- 
enly home. The original idea was that Jesus' resurrection 
was his passage from the world of the dead into heaven, and 
in all the appearances he came from heaven to show himself 
to his followers. After each such appearance there was a 
return to heaven. Here Luke tells of a material return 
from the grave in the flesh and blood body, but that, in order 
to be complete "resurrection," must be followed by a with- 
drawal into heaven. Each succeeding appearance is followed 
by such a withdrawal. This is but the first of the series; 
Acts 1:9 describes the last. Verses 12 and 40 of chapter 
24 are not part of the original text, therefore here omitted. 



INDEX TO GOSPEL PASSAGES CONTAINED 
IN EACH SECTION 

SECTION 

1. Mk. l:l-6 = Mt. 3:l-6 = Lk. 3:1-4; Mt. 3:7-10 = Lk. 

3:7-9. 

2. Lk.3: 10-14. 

3. Mk. l:7-8 = Mt. 3:ll-12 = Lk. 3:16-18. 

4. Mk. l:9-ll=Mt. 3:13, 16-17 = Lk. 3:21-23a. 

5. Mk. 1: 12-13 = Mt. 4:1-11 =Lk. 4:1-13. 

6. Mk. 1: 14-15 = Mt. 4:12-13, 17 = Lk. 4:14-15. 

7. Mk. 1: 16-20 = Mt. 4:18-22. 

8. Mk. 1:21, 23-28 = Lk. 4:31, 33-37. 

9. Mk. 1:29-31 = Mt. 8:14-15 = Lk. 4:38-39. 

10. Mk. 1: 32-34 = Mt. 8:16 = Lk. 4:40-41. 

11. Mk. 1: 35-38 = Lk. 4:42-43. 

12. Mk. l:39=;Mt. 4:23-25 = Lk. 4:44. 

13. Mk. 1: 40-45 = Mt. 8:l-4 = Lk. 5:12-16. 

14. Mk. 2:l-12 = Mt. 9:l-8 = Lk. 5:17-26. 

15. Mk. 2:13-17 = Mt. 9:9-13 = Lk. 5:27-32. 

16. Mk. 2:18-22 = Mt. 9:14-17 = Lk. 5:23-38. 

17. Mk. 2:23-28 = Mt. 12:1-4, 8 = Lk. 6:1-5. 

18. Mk. 3:l-6 = Mt. 12:9-10, 13-14 = Lk. 6:6-11. 

19. Lk. 13:10-17; Mt. 12:11. 

20. Mk. 3:13 = Mt. 5:l-2 = Lk. 6:12-13a, 20a; Mt. 5:3-9 

= Lk. 6:20b-21; Lk. 12:32; Mt. 13: 16-17 = Lk. 10: 
23-24. 

21. Lk. 18:1-7. 

22. Lk. 11:5-8. 

23. Mt. 7:9-ll = Lk. 11:11, 13. 

24. Mt. 7:7-8 = Lk. 11:9-10. 

25. Mt. 6:25-33 = Lk. 12:22-31. 

26. Mt. 6:19-21=Lk. 12:33-34. 

27. Mt. 6:24 = Lk. 16:13. 

28. Mk. 9:50=:Mt. 5:13 = Lk. 14:34-35a. 

29. Mt. 5:15-16 = Lk. ll:33 = Mk. 4:21 =Lk. 8:16. 

30. Mt. 6:22-23 = Lk. 11:34-36. 

31. Mt. 7:3-5 =3 Lk. 6:41-42. 

32. Mt. 7:l-2 = Lk. 6:37-38 = Mk. 4:24b. 

33. Mt. 7:12 = Lk. 6:31. 

34. Mt. 6:7-13=:Lk. 11:1-4. 

219 



220 INDEX 



SECTION 

35. Mt. 8:5-10, 13 = Lk. 7:1-10. 

36. Mk. 6:17-20 = Mt. 14:3-5=:Lk. 3:19-20. 

37. Mt. ll:2-6 = Lk. 7:18-23. 

38. Mt. 11:7-11, 14 = Lk. 7:24-30. 

39. Mk. 6:21-29 = Mt. 14:6-12. 

40. Mk. 3:22 = Mt. 9:32-34 ( 12: 22-24 ) = Lk. 11:14-15. 

41. Mk. 3:23-30 = Mt. 12: 25-37 = Lk. 11:17-23, 12:10, 6: 

45; Mt. 7:16-18, 20 == Lk. 6:43-44. 

42. Mt. 18: 12-14 = Lk. 15:1-10. 

43. Lk. 15:11-32. 

44. Mt. 22:l-10 = Lk. 14:16-23. 

45. Mt. 20:1-15. 

46. Lk. 7:36-48. 

47. Lk. 14:12-14. 

48. Lk. 14:7-11. 

49. Mk. 3:20-21, 31-35 =3 Mt. 12:46-50 = Lk. 8:19-21; Lk. 

11 *27—28 

50. Mk. 6:l-6 = Mt. 13:53-58 = Lk. 4:16-22, 24. 

51. Mk. 3:7-10 = Mt. 12:15 = Lk. 6:17; Mk. 4:l-2a = Mt. 

13:l-3a = Lk. 8:4a. 

52. Mk. 4:35-41 =Mt. 8:18, 23-27 = Lk. 8:22-25. 

53. Mk. 5:l-20 = Mt. 8 :28-34 = Lk. 8:26-39. 

54. Mk. 5:21 = Lk. 8:40; Mk. 9 : 17-28 = Mt. 17:14-20 = 

Lk. 9:38-42; Mk. 11 :23-24 = Mt. 21: 21-22 = Lk. 
17:6. 

55. Mk. 5:22-43 = Mt. 9:18-26 = Lk. 8:41-56. 

56. Mk. 6:14-16 = Mt. 14:l-2 = Lk. 9:7-9. 

57. Mt. 12:38-39, 41-42 = Lk. 11:16, 29, 31-32; Mk. 8:11- 

13 = Mt. 16:1, 4; Lk. 12:54-56; Mk. 8:15 = Mt. 16:6 
= Lk. 12:1. 

58. Mt. 12: 43-45 ==Lk. 11:24-26. 

59. Mk. 4:2b-8=:Mt. 13:3b-8 = Lk. 8:4b-8a. 

60. Mk. 4:26-29. 

61. Mt. 13:24-30. 

62. Mt. 13:47-48. 

63. Mk. 4: 31-32 =s Mt. 13 : 31-32 = Lk. 13:19. 

64. Mt. 13:33 = Lk. 13:21. 

65. Mt. 13:44. 

66. Mt. 13:45-46. 

67. Mk. 4:33-34 = Mt. 13:34. 

68. Mt. 9:35-36; Mt. 9:37-38 = Lk. 10:2. 

69. Mk. 3:14-19 = Mt. 10:2-4 = Lk. 6:13b-16. 

70. Mk. 6:7-11 =Mt. 10:1, 5-15 = Lk. 9:1-5, 10:4-12. 

71. Mt. ll:21-23 = Lk. 10:13-15. 

72. Mt. 10:16 = Lk. 10:3; Mt. 10:24-25 = Lk. 6:40; Mt. 

10:27 = Lk. 12:3; Mk. 6:12-13 = Lk. 9:6; Mt. 11:1. 



INDEX 221 



SECTION 

73. Mk. 6:30 = Lk. 9:10a; Mt. 11 :25-27 = Lk. 10:21-22; 

Mt. 11:28-30. 

74. Mk. 6:31-42 = Mt. 14:13-20a = Lk. 9:10b-17a. 

75. Mk. 6:45-46, 53-56 = Mt. 14:22-23a, 34-36. 

76. Mk. 10:2-9, ll=Mt. 19:3-9. 

77. Mk. 7:1-15, 20-23 = Mt. 15:1-11, 18-20. 

78. Mt. 15: 12-14 = Lk. 6:39; Mt. 13:51-52. 

79. Mt. 23:l-5a = Lk. 11:46. 

80. Mt. 6:16-18. 

81. Mt. 6:5-6. 

82. Mt. 6:1-4. 

83. Lk. 17:7-10. 

84. Mt. 5:17-20 = Lk. 16:17. 

85. Mt. 5:33-37. 

86. Mt. 5:27-28. 

87. Mt. 5:31-32 = Lk. 16:18. 

88. Mt. 5:21-22. 

89. Mt. 5:38-41 = Lk. 6:29; Mt. 5:25-26 = Lk. 12:58-59. 

90. Mt. 5:42-48 = Lk. 6:27-28, 30, 32-36. 

91. Mt. 7:24-27 = Lk. 6:46-49. 

92. Mk. l:22 = Mt. 7:28-29 = Lk. 4:32; Lk. 11:53-54. 

93. Mk. 7:24-30 = Mt. 15:21-28. 

94. Mk. 7:31 =aMt. 15:29; Mk. 8:27-33 = Mt. 16:13-17, 

20^23 = Lk. 9 : 18—22. 

95. Lk. 12:49-50; Lk. 14:28-33; Mt. 10:38-39 = Lk. 14:27, 

17:33; Mk. 8:34-9; l=Mt. 16:24-28 = Lk. 9:23-27; 
Mt. 10:28-33=Lk. 12:4-9. 

96. Mk. 10: 35-45 = Mt. 20:20-28 (23:ll) = Lk. 22:24-27. 

97. Mk. 9:30-32 = Mt. 17:22-23 = Lk. 9:44-45; Mk. 9:10- 

13 = Mt. 17:10-12. 

98. Mk. 9:33-36 = Mt. 18:l-4 = Lk. 9:46-47, 48b. 

99. Mk. 10: 13-16 = Mt. 19: 13-15 = Lk. 18:15-17; Mk. 9: 

37 = Mt. 18:5 = Lk. 9:48a; Mt. 18:10. 

100. Mk. 9:38-40 = Lk. 9:49-50; Mk. 9:41 =Mt. 10:42. 

101. Mt. 18:15 = Lk. 17:3; Lk. 17:4; Mt. 18:21-22; Mk. 11: 

25 = Mt. 6:14-15; Mt. 5:23-24. 

102. Mt. 18:23-35. 

103. Lk. 16:1-8. 

104. Mk. 10:17-27 =jMt. 19:16-26 = Lk. 18:18-27. 

105. Lk. 12:13-20. 

106. Lk. 16:19-31. 

107. Lk. 16:14-15, 10-12. 

108. Mt. 8:19-22 = Lk. 9:57-62. 

109. Mt. 10:37 = Lk. 14:26; Mk. 10: 29-31 = Mt. 19:29-30 

= Lk. 18:29-30; Mt. 18:7 = Lk. 17:1; Mk. 9:43, 45, 
47 = Mt. 18:8-9 (5:29-30). 



222 INDEX 

110. Lk. 13:31-33. 

111. Mk. 10:1 =Mt. 19:l-2 = Lk. 9:51; Lk. 8:1-3. 

112. Lk. 10:38-42. 

113. Mk. 10: 32-34 = Mt. 20:17-19 = Lk. 18:31-34. 

114. Lk. 17:11; 9:52-56. 

115. Lk. 10:30-36. 

116. Lk. 19:1-9. 

117. Mk. 10: 46-52 ==Mt. 20: 29-34 = Lk. 18:35-43. 

118. Mk. ll:l-ll=Mt. 21:l-ll = Lk. 19:29-38. 

119. Mk. 14:3-8 = Mt. 26:6-12. 

120. Mk. 11: 12-14 = Mt. 21:18-19; Lk. 13:6-9. 

121. Mk. 11: 15-19 = Mt. 21:12-13, 17 = Lk. 19:45-48, 21:37. 

122. Mk. 11: 27-33 = Mt. 21 : 23-32 = Lk. 20:1-8; Mt. 11:12- 

13 = Lk. 16:16. 

123. Mt. 11: 16-19 = Lk. 7:31-35. 

124. Mt. 23: 34-39 =sLk. 11:49-51, 13:34-35. 

125. Mk. 12:12 = Mt. 21: 45-46 = Lk. 20:19; Mk. 12:37b. 

126. Lk. 18:9-14. 

127. Mk. 12: 13-17 =3 Mt. 22: 15-22 = Lk. 20:20-26; John 7: 

53-8:1. 

128. John 8:2-11. 

129. Mk. 12: 18-27 =lMt. 22:23-32 = Lk. 20:27-38. 

130. Mk. 12:28-34a = Mt. 22:34-40; Lk. 10:25-28. 

131. Mk. 12:34b-37a = Mt. 22:41-46 = Lk. 20:40-44. 

132. Mk. 12: 41-44 = Lk. 21:1-4. 

133. Mk. 12: 38-40 = Mt. 23:5b-7, 13, 15-32 = Lk. 20:45-47, 

11:39-44, 47-48, 52. 

134. Mk. 13:l-4 = Mt. 24:l-3 = Lk. 21:5-7; Lk. 17:20-21; 

Mt. 24:27 = Lk. 17:24; Mk. 13: 30-32 = Mt. 24:34-36 
= Lk. 21:32-33; Mt. 24:37-39 = Lk. 17:26-30; Mk. 
13:33; Lk. 21:34-36; Mt. 24:43-44 = Lk. 12:39-40. 

135. Mk. 13:34-37; Mt. 24:45-51 =;Lk. 12:42-48. 

136. Mt. 25: 14-29 = Lk. 19:12-27; Mk. 4:25 = Mt. 13:12 = 

Lk. 8:18b. 

137. Lk. 12:35-37a; Mt. 25:13; Mt. 25:1-12. 

138. Mt. 7:13-14 = Lk. 13:24; Mt. 7:21-23=:Lk. 13:26-27. 

139. Mt. 25:31-45. 

140. Mk. 14:1-2, 10-11 = Mt. 26:1-5, 14-16 = Lk. 22:1-6. 

141. Mk. 14: 17-21 = Mt. 26: 20-24 = Lk. 22:14, 21-23. 

142. Mk. 14: 22-25 = Mt. 26: 26-29 = Lk. 22:15-20. 

143. Mk. 14:26-27, 29-31 = Mt. 26:30-31, 33-35 = Lk. 22: 

31-34. 

144. Lk. 22:35-36, 38. 

145. Mk. 14:32-42 = Mt. 26: 36-46 = Lk. 22:39-42, 45-46. 

146. Mk. 14:43-50 = Mt. 26:47-52, 55-56 = Lk. 22:47-50, 

52-53. 



INDEX 223 

147. Mk. 14:53 = Mt. 26:57 = Lk. 22:54a; Mk. 14: 55-65 = 

Mt. 26:59-68 =a Lk. 22:63-71. 

148. Mk. 14:54, 66-72 = Mt. 26:58, 69-75 = Lk. 22:54b-62. 

149. Mk. 15:l-5=Mt. 27:1-2, 11-14 = Lk. 23:1-5, 13-14, 

15b-16, 18a. 

150. Mk. 15:6-15=Mt. 27:15-18, 20-23, 26 = Lk. 23:18b-25. 

151. Mk. 15: 16-21 =Mt. 27:27-32 = Lk. 23:26-32. 

152. Mk. 15:22-32 = Mt. 27 :33-44 = Lk. 23:33-39. 

153. Mk. 15:33-37, 39-41 ==Mt. 27:45-50, 54-56 = Lk. 23: 

44-47, 49. 

154. Mk. 15: 42-47 = Mt. 27:57-61 = Lk. 23:50-55. 

155. Mt. 28:16a; I. Cor. 15:5-8; Acts 4:2. 



APPENDIX 

The Birth of John the Baptist. Lk. 1:5-25, 57-80. 

Luke's Story of the Birth and Youth of Jesus. Lk. 1:26-33, 

36-56; Lk. 2. 
Matthew's Story of Jesus' Birth and Infancy. Mt. 1:18-2:23. 
The Walking on the Sea. Mk. 6:45-51 = Mt. 14:22-33. 
The Miraculous Feeding of the Four Thousand. Mk. 8:1-10 

= Mt. 15:32—39. 
The Transfiguration. Mk. 9:2-8 = Mt. 17:l-8 = Lk. 9:28- 

36a. 
Mark's Resurrection Story. Mk. 16:1-8. 
Matthew's Resurrection Story. Mt. 27:62-28:8; 28:11-20. 
Luke's Resurrection Story. Lk. 23:55-24:11; 24:13-39, 41- 

53. 



PASSAGES IN THE APPENDIX, ARRANGED 
ACCORDING TO THEIR SOURCES 

Mk. 6:45-51, 8:1-10, 9:2-8, 16:1-8. 

Mt. 1:18-2:23, 14:22-33, 15:32-39, 17:1-8, 27:62-28:8, 28: 

11-20. 
Lk. 1:5-25, 57-80, 1:26-33, 36-56, 2:1-52, 9:28-36a, 23:55- 

24:11, 24:13-39, 41-53. 

EXTRA-SYNOPTIC PASSAGES USED 

John 7:53-8:1— section 127. 
John 8: 2-11— section 128. 
I Cor. 15:5-8 — section 155. 
Acts 4:2 — section 155. 



£24 



INDEX TO GOSPEL PASSAGES IN 
CONSECUTIVE ORDER 





Om. 


= not used 


in present 


text. 






Ap.: 


= used in appendix. 








MARK 






MARK 




Chapter 


Verses 


Section 


Chapter 


Verses 


Section 


1 


1-6 


1 


4 


25 


136 




7-8 


3 




26-29 


60 




9-11 


4 




30 


om. 




12-13 


5 




31-32 


63 




14-15 


6 




33-34 


67 




16-20 


7 




35-41 


52 




21 


8 


5 


1-20 


53 




22 


92 




21 


54 




23-28 


8 




22-43 


55 




29-31 


9 


6 


1-6 


50 




32-34 


10 




7-11 


70 




35-38 


11 




12-13 


72 




39 


12 




14-16 


56 




40-45 


13 




17-20 


36 


2 


1-12 


14 




21-29 


39 




13-17 


15 




30 


73 




18-22 


16 




31-42 


74 




23-28 


17 




43-44 


om. 


3 


1-6 


18 




45-46 


75 




7-10 


51 




47-52 


ap. 




11-12 


om. 




53-56 


75 




13 


20 


7 


1-15 


77 




14-19 


69 




16-19 


om. 




20-21 


49 




20-23 


77 




22 


40 




24-30 


93 




23-30 


41 




31 


94 




31-35 


49 




32-37 


om. 


4 


l-2a 


51 


8 


1-10 


ap. 




2b-8 


59 




11-13 


57 




9-20 


om. 




14 


om. 




21 


29 




15 


57 




22-24a 


om. 




16-26 


om. 




24b 


32 




27-33 


94 



225 



226 



INDEX 



MARK 






MARK 




Chapter Verses 


Section 


Chapter 


Verses 


Section 


8 34-38 


95 


12 


37b 


125 


9 1 


95 




38-40 


133 


2-9 


ap. 




41-44 


132 


10-13 


97 


13 


1-4 


134 


14-16 


om. 




5-29 


om. 


17-28 


54 




30-33 


134 


29 


om. 




34-37 


135 


30-32 


97 


14 


1-2 


140 


33-36 


98 




3-8 


119 


37 


99 




9 


om. 


38-41 


100 




10-11 


140 


42 


om. 




12-16 


om. 


43 


109 




17-21 


141 


44 


om. 




22-25 


142 


45 


109 




26-27 


143 


46 


om. 




28 


om. 


47 


109 




29-31 


143 


48-49 


om. 




32-42 


145 


50 


28 




43-50 


146 


10 1 


111 




51-52 


om. 


2-9 


76 




53 


147 


10 


om. 




54 


148 


11 


76 




55-65 


147 


12 


om. 




66-72 


148 


13-16 


99 


15 


1-5 


149 


17-27 


104 




6-15 


150 


28 


om. 




16-21 


151 


. 29-31 


109 




22-32 


152 


32-34 


113 




33-37 


153 


35-45 


96 




38 


om. 


46-52 


117 




39-41 


153 


11 1-11 


118 




42-47 


154 


12-14 


120 


16 


1-8 


ap. 


15-19 


121 




9-20 


om. 


20-22 


om. 








23-24 


54 




MATTHEW 




25 


101 


1 


1-17 


om. 


26 


om. 




18-25 


ap. 


27-33 


122 


2 


1-23 


ap. 


12 1-11 


om. 


3 


1-10 


1 


12 


125 




11-12 


3 


13-17 


127 




13 


4 


18-27 


129 




14-15 


om. 


28-34a 


130 




16-17 


4 


34b-37a 


131 


4 


1-11 


5 



INDEX 



227 



MATTHEW 




MATTHEW 




Chapter Verses 


Section 


Chapter Verses 


Section 


4 12-13 


6 


8 5-10 


35 


14r-16 


om. 


11-12 


om. 


17 


6 


13 


35 


18-22 


7 


14-15 


9 


23-25 


12 


16 


10 


5 1-9 


20 


17 


om. 


10-12 


om. 


18 


52 


13 


28 


19-22 


108 


14 


om. 


23-27 


52 


15-16 


29 


28-34 


53 


17-20 


84 


9 1-8 


14 


21-22 


88 


9-13 


15 


23-24 


101 


14-17 


16 


25-26 


89 


18-26 


55 


27-28 


86 


27-31 


om. 


29-30 


109 


32-34 


40 


31-32 


87 


35-38 


68 


33-37 


85 


10 1 


70 


38-41 


89 


2-4 


69 


42-48 


90 


5-15 


70 


6 1-4 


82 


16 


72 


5-6 


81 


17-23 


om. 


7-13 


34 


24-25 


72 


14-15 


101 


26 


om. 


16-18 


80 


27 


72 


19-21 


26 


28-33 


95 


22-23 


30 


34-36 


om. 


24 


27 


37 


109 


25-33 


25 


38-39 


95 


34 


om. 


40-41 


om. 


7 1-2 


32 


42 


100 


3-5 


31 


11 1 


72 


6 


om. 


2-6 


37 


7-8 


24 


7-11 


38 


9-11 


23 


12-13 


122 


12 


33 


14 


38 


13-14 


138 


15 


om. 


15 


om. 


16-19 


123 


16-18 


41 


20 


om. 


19 


om. 


21-23 


71 


20 


41 


24 


om. 


21-23 


138 


25-30 


73 


24-27 


91 


12 1-4 


17 


28-29 


92 


5-7 


om. 


8 1-4 


13 


8 


17 



228 



INDEX 





MATTHEW 






MATTHEW 




Chapter Verses 


Section 


Chapter 


Verses 


Section 


12 


9-10 


18 


15 


30-39 


ap. 




11 


19 


16 


1 


57 




12 


om. 




2-3 


om. 




13-14 


18 




4 


57 




15 


51 




5 


om. 




16-21 


om. 




6 


57 




22-24 


40 




7-12 


om. 




25-37 


41 




13-17 


94 




38-39 


57 




18-19 


om. 




40 


om. 




20-23 


94 




41-42 


57 




24-28 


95 




43-45 


58 


17 


1-9 


ap. 




46-50 


49 




10-12 


97 


13 


l-3a 


51 




13 


om. 




3b-8 


59 




14-20 


54 




9-11 


om. 




21 


om. 




12 


136 




22-23 


97 




13-15 


om. 




24-27 


om. 




16-17 


20 


18 


1-4 


98 




18-23 


om. 




5 


99 




24-30 


61 




6 


om. 




31-32 


63 




7-9 


109 


• 


33 


64 




10 


99 




34 


67 




11 


om. 




35-43 


om. 




12-14 


42 




44 


65 




15 


101 




45-46 


66 




16-20 


om. 




47-48 


62 




21-22 


101 




49-50 


om. 




23-25 


102 




51-52 


78 


19 


1-2 


111 




53-58 


50 




3-9 


76 


14 


1-2 


56 




10-12 


om. 




3-5 


36 




13-15 


99 




6-12 


39 




16-26 


104 




13-20a 


74 




27-28 


om. 




20b-21 


om. 




29-30 


109 




22-23a 


75 


20 


1-15 


45 




23b-33 


ap. 




16 


om. 




34-36 


75 




17-19 


113 


15 


1-11 


77 




20-28 


96 




12-14 


78 




29-34 


117 




15-17 


om. 


21 


1-11 


118 




18-20 


77 




12-13 


121 




21-28 


93 




14-16 


om. 




29 


94 




17 


121 



INDEX 



229 



MATTHEW 






MATTHEW 




Jhapter Verses 


Section 


Chapter 


Verses 


Section 


21 18-19 


120 


26 


32 


om. 


20 


om. 




33-35 


143 


21-22 


54 




36-46 


145 


23-32 


122 




47-52 


146 


33-44 


om. 




53-54 


om. 


45-46 


125 




55-56 


146 


22 1-10 


44 




57 


147 


11-14 


om. 




58 


148 


15-22 


127 




59^-68 


147 


23-32 


129 




69-75 


148 


33 


om. 


27 


1-2 


149 


34-40 


130 




3-10 


om. 


41-46 


131 




11-14 


149 


23 l-5a 


79 




15-18 


150 


5b-7 


133 




19 


om. 


8-10 


om. 




20-23 


150 


11 


96 




24-25 


om. 


12 


om. 




26 


150 


13 


133 




27-32 


151 


14 


om. 




33-44 


152 


15-32 


133 




45-50 


153 


33 


om. 




51-53 


om. 


34-39 


124 




54-56 


153 


24 1-3 


134 




57-61 


154 


4-26 


onL 




62-66 


ap. 


27 


134 


28 


1-15 


ap. 


28-33 


om. 




16a 


155 


34-39 


134 




16b-20 


ap. 


40-42 


om. 








43-44 


134 




LUKE 




45-51 


135 


1 


1-4 


om. 


25 1-13 


137 




5-33 


ap. 


14-29 


136 




34-35 


om. 


30 


om. 




36-80 


ap. 


31-^5 


139 


2 


1-52 


ap. 


46 


om. 


3 


1-4 


1 


26 1-5 


140 




5-6 


om. 


6-12 


119 




7-9 


1 


13 


om. 




10-14 


2 


14-16 


140 




15 


om. 


17-19 


om. 




16-18 


3 


20-24 


141 




19-20 


36 


25 


om. 




21-23a 


4 


26-29 


142 




23b-38 


om. 


30-31 


143 


4 


1-13 


5 



230 



INDEX 



LUKE 




LUKE 




Chapter Verses 


Section 


Chapter Verses 


Section 


4 14-15 


6 


8 4a 


51 


16-22 


50 


4b-8a 


59 


23 


om. 


8b-15 


om. 


24 


50 


16 


29 


25-30 


om. 


17-18a 


om. 


31 


8 


18b 


136 


32 


92 


19-21 


49 


33-37 


8 


22-25 


52 


38-39 


9 


26-39 


53 


40-41 


10 


40 


54 


42-43 


11 


41-56 


55 


44 


12 


9 1-5 


70 


5 1-11 


om. 


6 


72 


12-16 


13 


7-9 


56 


17-26 


14 


10a 


73 


27-32 


15 


10b-17a 


74 


33-38 


16 


17b 


om. 


39 


om. 


18-22 


94 


6 1-5 


17 


23-27 


95 


6-11 


18 


28-37 


ap. 


12-13a 


20 


38-42 


54 


13b-16 


69 


43 


om. 


17 


51 


44-45 


97 


18-19 


om. 


46-47 


98 


20-21 


20 


48a 


99 


22-26 


om. 


48b 


98 


27-28 


90 


49-50 


100 


29 


89 


51 


111 


30 


90 


52-56 


114 


31 


33 


57-62 


108 


32-36 


90 


10 1 


om. 


37-38 


32 


2 


68 


39 


78 


3 


72 


40 


72 


4-12 


70 


41-42 


31 


13-15 


71 


43-45 


41 


16-20 


om. 


46-49 


91 


21-22 


73 


7 1-10 


35 


23-24 


20 


11-17 


om. 


25-28 


130 


18-23 


37 


29 


om. 


24-30 


38 


30-36 


115 


31-35 


123 


37 


om. 


36-48 


46 


38-42 


112 


49-50 


om. 


n 1-4 


34 


8 1-3 


Ill 


5-8 


22 



INDEX 



231 



LUKE 






LUKE 




Chapter Verses 


Section 


Chapter 


Verses 


Section 


l 1 9-10 


24 


13 


10-17 


19 


11 


23 




18 


om. 


12 


om. 




19 


63 


13 


23 




20 


om. 


14-15 


40 




21 


64 


16 


57 




22-23 


om. 


17-23 


41 




24 


138 


24-26 


58 




25 


om. 


27-28 


49 




26-27 


138 


29 


57 




28-30 


om. 


30 


om. 




31-33 


110 


31-32 


57 




34-35 


124 


33 


29 


14 


1-6 


om. 


34-36 


30 




7-11 


48 


37-38 


om. 




12-14 


47 


39-44 


133 




15 


om. 


45 


om. 




16-23 


44 


46 


79 




24-25 


om. 


47-48 


133 




26 


109 


49-51 


124 




27-33 


95 


52 


133 




34-35a 


28 


53-54 


92 




35b 


om. 


12 1 


57 


15 


1-10 


42 


2 


om. 




11-32 


43 


3 


72 


16 


1-8 


103 


4-9 


95 




9 


om. 


10 


41 




10-12 


107 


11-12 


om. 




13 


27 


13-20 


105 




14-15 


107 


21 


om. 




16 


122 


22-31 


25 




17 


84 


32 


20 




18 


87 


33-34 


26 




19-31 


106 


35-37a 


137 


17 


1 


109 


37b-38 


om. 




2 


om. 


39-40 


134 




3-4 


101 


41 


om. 




5 


om. 


42-48 


135 




6 


54 


49-50 


95 




7-10 


83 


51-53 


om. 




11 


114 


54-56 


57 




12-19 


om. 


57 


om. 




20-21 


134 


58-59 


89 




22-23 


om. 


13 1-5 


om. 




24 


134 


6-9 


120 




25 


om. 



232 



INDEX 





LUKE 




LUKE 




Chapter 


Verses 


Section 


Chapter Verses 


Section 


17 


26-30 


134 


22 14 


141 




31-32 


om. 


15-20 


142 




33 


95 


21-23 


141 




34-37 


om. 


24-27 


96 


18 


1-7 


21 


28-30 


om. 




8 


om. 


31-34 


143 




9-14 


126 


35-36 


144 




15-17 


99 


37 


om. 




18-27 


104 


38 


144 




28 


om. 


39-42 


145 




29-30 


109 


43-44 


om. 




31-34 


113 


45-46 


145 




35-43 


117 


47-50 


146 


19 


1-9 


116 


51 


om. 




10-11 


om. 


52-53 


146 




12-27 


136 


54a 


147 




28 


om. 


54b-62 


148 




29-38 


118 


63-71 


147 




39-44 


om. 


23 1-5 


149 




45-48 


121 


6-12 


om. 


20 


1-8 


122 


13-14 


149 




9-18 


om. 


15a 


om. 




19 


125 


15b-16 


149 




20-26 


127 


17 


om. 




27-38 


129 


18a 


149 




39 


om. 


18b-25 


150 




40-44 


131 


26-32 


151 




45-47 


133 


33-39 


152 


21 


1-4 


132 


40-43 


om. 




5-7 


134 


44-47 


153 




8-31 


om. 


48 


om. 




32-36 


134 


49 


153 




37 


121 


50-55 


154 




38 


om. 


56 


om. 


22 


1-6 
7-13 


140 
om. 


24 1-53 


Ap. 



INDEX OF PASSAGES NOT USED IN THE 
PRESENT TEXT 

(Passages italicized are used in the appendix.) 

Mk. 3:11-12 

4:9-20, 22-24a, 30 

6:43-44, %7-52 

7:16-19, 32-37 

$il-10, 14, 16-26 

9:2-9, 14-16, 29, 42, 44, 46, 48-49 

10:10, 12, 28 

11:20-22, 26 

12:1-11 

13:5-29 

14:9, 12-16, 28, 61-52 

15:38 

16 :l-8, 9-20 



233 



INDEX OF PASSAGES NOT USED 

Mt. 1:1-17, 1:18-2:23 
3:14-15 
4:14-16 
5:10-12, 14 
6:34 

7:6, 15, 19 
8:11-12, 17 
9:27-31 

10:17-23, 26, 34-36, 40-41 
11:15, 20, 24 
12:5-7, 12, 16-21, 40 
13:9-11, 13-15, 18-23, 35-43, 49-50 
14:20b-21, 23b-33 
15:15-17, 30-39 
16:2-3, 5, 7-12, 18-19 
17:1-9, 13, 21,24-27 
18:6, 11, 16-20 
19:10-12, 27-28 
20:16 

21:14-16, 20, 33-44 
22:11-14, 33 
23:8-10, 12, 14, 33 
24:4-26, 28-33, 40-42 
25:30, 46 

26:13, 17-19, 25, 32, 53-54 
27:3-10, 19, 24-25, 51-53, 62-66 
28:1-15, 161-20 



234 



INDEX OF PASSAGES NOT USED 

Lk. 1:1-4, 5-33, 34-35, 36-80 
2:1-52 

3:5-6, 15, 23b-38 
4:23, 25-30 
5:1-11, 39 
6:18-19, 22-26 
7:11-17, 49-50 
8:8b-15, 17-18a 
9:17b, 28-37, 43 
10:1, 16-20, 29, 37 
11:12, 30, 37-38, 45 
12:2, 11-12, 21, 37b-38, 41, 51-53, 57 
13:1-5, 18, 20, 22-23, 25, 28-30 
14:1-6, 15, 24-25, 35b 
16:9 

17:2, 5, 12-19, 22-23, 25, 31-32, 34-37 
18:8, 28 

19:10-11, 28, 39-44 
20:9-18, 39 
21:8-31, 38 

22:7-13, 28-30, 37, 43-44, 51 
23:6-12, 15a, 17, 40-43, 48, 56 
24:1-53 



THE END 



235 



n 



> 



